Published on and written by Cyril Jarnias
Settling in Fiji isn’t just about changing tropical scenery. It’s also about entering a world where religion structures time, social relations, politics, holidays, and even the way of saying hello. For an expatriate, understanding this religious landscape—and the codes that accompany it—is essential for integrating without missteps.
Although the state declares itself secular, nearly 99% of the population practices a religion. Places of worship (churches, temples, mosques) are omnipresent and structure daily life. Major Christian, Hindu, and Muslim holidays are on the national calendar. As an expatriate, you will inevitably encounter this religious reality.
This guide offers a practical overview of religion in Fiji, seen through the eyes of a newcomer: who believes in what, what are the customs in the villages, how to behave during a sevusevu or a kava ceremony, what to do if invited to Diwali or Eid, and how to navigate between the social power of the Methodist Church and Hindu and Muslim sensitivities.
A Multiple, Yet Structured, Religious Landscape
The first key to understanding religious practices in Fiji is to look at the composition of the population. Statistics aren’t everything, but they explain a lot of behaviors and sensitivities.
Who Believes in What: Some Key Figures
Three major religious families largely dominate: Christianity, Hinduism, Islam. They are distributed fairly stably but with notable shifts.
Here is a summary of the main religious affiliations, according to successive censuses:
| Census | Total Population | Christians (%) | Hindus (%) | Muslims (%) |
|---|---|---|---|---|
| 1996 | 775,077 | 58.0 | 33.7 | 7.0 |
| 2007 | 837,271 | 64.4 | 27.9 | 6.3 |
| 2017 | 884,887 | 69.21 | 24.0 | 5.8 |
Behind these broad categories lies a mosaic of traditions. On the Christian side, Protestants are the majority, led by the Methodist Church, followed by evangelical churches, Adventists, Anglicans, and Catholics. On the Hindu side, Sanatanism dominates, but Arya Samaj—more reformist—is influential, alongside other devotional groups. Islam is mostly Sunni, with small Shia and Ahmadi minorities.
Religion and Ethnicity: A Central Lens for Understanding
In Fiji, religion and ethnic origin are closely intertwined. This connection explains much of the social and political dynamics.
| Ethnic Group (1996) | Christian (%) | Hindu (%) | Muslim (%) |
|---|---|---|---|
| iTaukei (Indigenous) | 99.2 | marginal | marginal |
| Indo‑Fijians | 6.1 | 76.7 | 15.9 |
The lines have shifted slightly since, but the principle remains the same: the vast majority of iTaukei are Christian, mostly Methodist, while Indo‑Fijians are divided mainly between Hindus and Muslims.
For an expatriate, it is important to understand the religious differences by region. In iTaukei village settings, social life is marked by Christian practices closely linked to traditional customs. In contrast, in areas with a strong Indo‑Fijian presence, such as Nadi, Nausori, or parts of Lautoka or Ba, it is the Hindu temples and mosques that primarily structure community life.
A Secular State Amid Strong Religious Identities
Legally, the Fijian constitution is clear: the country is a secular state, freedom of religion is guaranteed, separation between state and religion is established, and any discrimination on the basis of faith is prohibited. In theory, no denomination receives privileged official treatment.
In practice, religion remains very present in the public sphere. This manifests in the fact that major holidays from several traditions are public holidays, that political leaders regularly speak on interreligious tolerance, and that religious organizations run many schools and social services.
For an expatriate, two points are key:
– Religious expressions are visible and unabashed: processions, calls to prayer, public prayers, denominational holidays.
– Political debate can be tinged with religious references, particularly around the idea, sometimes put forward then criticized, of making the country a “Christian nation.”
The Methodist Church and iTaukei Christian Traditions
It is impossible to understand the role of religion in Fiji without grasping the specific weight of the Methodist Church among the iTaukei. It is simultaneously a religious institution, a social actor, and, to a certain extent, a pillar of the traditional order.
A Majority and Structured Church
Historically, Methodism arrived in the 19th century via Australian Wesleyan missions and Tahitian teachers. The conversion of major chiefs, like Ratu Seru Epenisa Cakobau, led to the mass Christianization of the indigenous populations.
Today:
– The Methodist Church of Fiji and Rotuma remains the largest Christian denomination in the country.
– It has over 200,000 members spread across nearly 2,860 congregations, overseen by several hundred pastors.
– Its internal structure is highly hierarchical, with circuits, divisions, and an elected presidency for a limited term.
This organization makes the Church a powerful collective actor, capable of influencing national issues, whether reconciliation after coups d’état, moral questions, or education.
A Pillar of Social Power
For many iTaukei, three institutions form the triangle of power: the chiefly system, the government, and the Methodist Church. Many traditional chiefs are Methodists, especially in rural areas, and the boundary between customary authority and religious authority is often blurred.
In daily life, this translates into concrete actions and behaviors that illustrate the main concept of the article. For example, this can include specific habits, routines, or interactions that put the discussed ideas into practice.
– A strong presence of pastors in major family decisions (marriages, conflicts, mourning).
– An anchoring of social morality in a Christian framework (sexuality, alcohol, intergenerational relations).
– A strong respect for Sunday, dedicated to worship, family, and rest.
For an expatriate living in an iTaukei community, ignoring the role of the Methodist Church means missing a major lever for mediation and dialogue.
Church Attendance and Evening “Lotu”
Religious practice is not theoretical. Going to church on Sunday is an almost universal habit among iTaukei. Services are often very lively, with remarkable a cappella singing and intense community participation.
Furthermore, many villages observe the “lotu”, an evening prayer time. During this moment, the streets empty, families gather, and it is frowned upon to make noise, move about noisily, or cause a disturbance.
For an expatriate:
Attending a Sunday religious service (lotu) offers a unique glimpse into the fusion of Christianity and Fijian culture. To show your respect, it is important to observe quiet (avoid noise) and limit your movements during the worship service.
Specific Traditions: Children’s Sunday
Among Fijian Methodist traditions, Palm Sunday holds a special place. In many churches, this day is dedicated to children, who take charge of the entire service: Bible reading, acted-out sermons, collection, prayers, always imitating the posture of adults.
This “Children’s Sunday” is so ingrained in Fijian culture that diasporas abroad often continue to celebrate it as such, as a strong marker of their identity.
Internal Reforms and Role in Reconciliation
The Methodist Church is not static: some leaders carry renewal projects, like revising liturgies or adapting rites to contemporary realities. Initiatives like “Lako Yani Vou” (new walk) aim to modernize practices without breaking with tradition.
At the same time, figures like Reverend Ili Vunisuwai have spoken out to promote forgiveness and national reconciliation, after the trauma of the coups. This has translated into interreligious dialogues, meetings between leaders of different faiths, and workshops on peace.
For an expatriate engaged in civil society or development, these dynamics are important: working with church partners can be strategic for reaching communities.
iTaukei Traditions: Where Religion and Custom Intersect
Among the iTaukei, Christian practices do not replace ancestral customs; they are grafted onto them. Many rituals (weddings, mourning, welcomes) today combine Christian elements and gestures from pre‑Christian religion or the customary system.
A Society Hierarchized by Kinship
iTaukei social structure rests on several levels of belonging:
| Level | Fijian Name | Simplified Description |
|---|---|---|
| Family | Tokatoka | Basic family unit |
| Clan | Mataqali | Group of related families |
| Tribe | Yavusa | Collection of clans sharing a common ancestor |
| Territory/Land | Vanua | Confederation of tribes linked to a land |
At the top of the Vanua is a chief, while some groups of Vanua form wider political entities (Matanitu). This architecture concerns not only land management: it also underpins religious and ceremonial relations.
Two major “arms” of society are also distinguished:
– Liga‑ni‑Magiti (the “hand of the feast”): chiefs, priests, ritual figures.
– Liga‑ni‑Wau (the “hand of the club”): warriors, various specialists.
For an expatriate, this means that the people who speak in ceremonies or manage rituals are not chosen at random. It is important to follow the guidance on whom to approach and in what order.
The Symbolic Heart: Yaqona, Tabua, Mats and Masi
The major life events—birth, engagement, marriage, death—always involve certain symbolic objects, which play a quasi‑sacred role.
These include:
| Object | Main Ceremonial Use |
|---|---|
| Yaqona (kava) | Ritual drink of welcome, forgiveness, negotiation |
| Tabua | Whale’s tooth presented during engagements, alliances, apologies |
| Mats | Offerings during weddings, mourning, official visits |
| Masi | Decorated bark cloth, for adorning places, wrapping newborns and coffins |
During a sevusevu (presentation ceremony), yaqona is placed at the center. For engagements (ai lakovi), tabua are also presented. During mourning, exchanges of mats and masi are intense between lineages.
Even if these objects are not “religious” in the monotheistic sense of the term, they are charged with strong spiritual dimension. Christian iTaukei often integrate them into church ceremonies: a wedding will take place both at the church and in the customary setting, with the presence of kava, tabua, mats.
Christian iTaukei
Marriages, Elopements, and Reconciliation
Traditionally, marriages served to consolidate alliances between clans or tribes. Unions were mostly arranged, and the political dimension took precedence over individual choice. Today, love marriages are common, but traces of these logics remain.
There is a precise social mechanism, *Bulubulu*, to manage love elopements without initial family agreement.
For an expatriate in a relationship with an iTaukei partner, these issues are not theoretical: marriage involves not only two individuals but also their Mataqali and Yavusa. Understanding the potential need for a Bulubulu or an expanded sevusevu can avoid many misunderstandings.
The Mourning Cycle: A Long and Ritualized Time
iTaukei funerals follow a precise schedule. Several moments are generally distinguished:
– The Reguregu, where one comes to pay respects and present gifts to the family before burial.
– The burial itself, often preceded by a Christian service.
– Vigils and commemorations marking the 4th, 10th, and 100th night after death.
– The lifting of mourning (Vakataraisulu) after about one hundred days, which officially closes the period of sorrow and allows the family to resume “normal” life.
For an expatriate close to a bereaved family, it is useful to know that support is not limited to the day of the burial. Visits, offerings of food or mats, and presence at intermediate ceremonies are deeply appreciated gestures.
Sevusevu and Kava: The Gateway to the Community
To understand religious and cultural practices in Fiji, one must go through an essential experience: the sevusevu ceremony and sharing kava (yaqona). Even though this ritual is primarily customary, it is often associated with moments of strong spiritual significance (requests for forgiveness, reconciliations, negotiations).
Sevusevu: Requesting Entry and Protection
The sevusevu is the introduction ceremony to a village or community. Its function is twofold: to officially request permission to enter and to acknowledge the authority of the chief and the Vanua over the land.
Concretely, when a group of outsiders (tourists, expatriates, NGOs, missionaries) arrives in a village, the procedure is generally as follows:
– Ask to meet the turanga ni koro (village administrative head) or the traditional chief.
– The group’s representative presents an offering of yaqona—ideally the whole root, otherwise powder.
– An exchange of formal speeches takes place, punctuated by respectful phrases.
– If the sevusevu is accepted, the visitors are now under the village’s protection and can move freely, respecting local rules.
The customary offering of yaqona (kava) during a traditional ceremony is about 500 grams.
For an expatriate, neglecting the sevusevu is like entering someone’s home without knocking: it is considered very impolite and, sometimes, provocative.
Yaqona: Social, Ritual, Almost Sacred Drink
Yaqona (or kava) is the emblematic ritual drink of Fiji. Prepared from the dried root of a plant related to pepper, it is pounded, placed in a cloth bag, then infused in water in a large wooden bowl (tanoa). The drink is then served in cups (bilo) carved from coconut shells.
Its effects are relaxing: slight mouth numbness, feeling of relaxation, reduction of anxiety. It is not alcoholic, but consumed in excess it can tire the body and, long‑term, lead to health problems.
Symbolically, sharing kava marks:
– Welcoming a guest.
– Concluding an agreement.
– Repairing a fault.
– Solidarity during mourning.
The consumption of kava (traditional drink) follows a precise ritual: sit in a circle, you must accept the first cup, clap once when receiving it while saying “Bula”, drink it in one go or a few sips, then clap three times. Refusing the first cup is very poorly received, especially for a man. To decline subsequent ones, a polite phrase in Fijian (“vinaka, sa rauta”) is generally accepted.
Basic Etiquette in a Kava or Sevusevu
For an expatriate, a few simple rules help avoid gaffes:
– Always remove hat and sunglasses before entering the house or ceremonial area.
– Wear modest attire: shoulders and knees covered, ideally a sulu around the waist.
– Sit on the ground, legs crossed, avoid pointing feet towards the tanoa or the chief.
– Do not walk in front of the kava bowl; if unavoidable, slightly crouch while passing.
– Speak softly, let the designated persons speak.
– Ask permission before taking photos.
These gestures may seem anecdotal. They are in fact perceived as very strong markers of respect, even by deeply Christian believers, for whom custom remains a foundation of identity.
Fijian Hinduism: Temples, Festivals, and Community Life
Hinduism in Fiji is the heir to the history of the indentured Indian laborers who arrived in the late 19th century to work on sugar plantations. These populations, mostly Hindu, reconstituted their religious practices in a colonial then postcolonial context, adapting them to the island and multi‑ethnic environment.
A Hinduism Without Caste, But Highly Structured
In India, Hinduism is strongly marked by the caste system. In Fiji, this dimension has largely diluted. Historians note that within the Hindu community, caste distinctions have lost much importance, although traces remain in some organizations.
However, dividing lines exist between major traditions:
Main Hindu traditions and movements present on the island, reflecting its religious diversity.
Represents the majority and brings together a Hinduism rather “orthodox” in its basic beliefs.
Reformist tendency, more critical of certain traditions and more open to modern education.
Various currents (Sai Baba, Kabir Panthi, ISKCON, etc.) that have developed their own temples and networks.
Fijian Hindus have built mandirs, schools, community centers, and run many educational institutions, recognized and subsidized by the state.
Major Hindu Festivals: Diwali, Holi and Beyond
Hindu festivals do not belong only to Hindus: they permeate Fijian culture as a whole. Diwali is the best example. The country has made it a national public holiday, and even Christian parishes hold special services for the occasion.
Here are some landmarks for the main celebrations:
| Festival | Nature / Meaning | Status in Fiji |
|---|---|---|
| Diwali | Festival of Lights, Lakshmi, prosperity | National public holiday |
| Holi | Festival of Colors, victory of good | Not a holiday |
| Navaratri | Nine nights for the goddess Mahadevi | Not a holiday |
| Krishna Janmashtami | Birth of Krishna | Not a holiday |
| Ram Naumi | Birth of Rama | Not a holiday |
| Maha Shivaratri | Night of Shiva | Not a holiday |
| Hanuman Jayanti | Birth of Hanuman | Not a holiday |
For an expatriate invited to Diwali, the main thing is to accept hospitality: taste the sweets, admire the rows of lamps (diyas), avoid overly dark or sloppy attire, and show respectful curiosity. For Holi, one must accept the idea of ending up covered in multicolored powders, but keep in mind that the event is not a holiday and concentrates in certain majority‑Hindu areas.
Emblematic Temples and Common Practices
Major cities and towns host colorful temples, often very visible, with their gopurams adorned with statues. Among the major sites, the Sri Siva Subramaniya Temple in Nadi is presented as one of the most important in the country.
Fijian Hindu practice is based on: the veneration of gods, rituals, festivals and cultural traditions that are integrated into the daily life of Fijians of Indian origin.
– Temple rituals: offerings, prayers, devotional songs.
– Family festivals: pujas at home for birthdays, weddings, ancestor commemorations.
– Involvement in religious or educational associations linked to temples.
For an expatriate frequenting Indo‑Fijian circles, one must:
– Always remove shoes before entering a temple or home.
– Wear covering clothing (shoulders, legs), avoid tight‑fitting clothes.
– Respect dietary rules: many Hindu families are vegetarian, especially during festivals or fasting days.
– Do not touch statues or sacred objects unless invited.
Fijian Islam: A Well‑Organized Minority
Muslims in Fiji, although a minority, have a dense institutional fabric and real social visibility, notably through their schools and mosques.
Origins and Internal Diversity
Like Hindus, most Muslims are descendants of indentured Indian laborers. On the indentured ships, a significant proportion of workers were already Muslim. After the indenture system, many stayed and established themselves as traders, cultivators, or teachers.
The majority of Muslims are Sunni, mostly following the Hanafi school of law, with a significant current belonging to the Shafi’i school within specific associations like the Maunatul Islam Association. Shia and Ahmadi minorities also exist.
Approximately 60,000 people identify as Muslim, between 6 and 7% of the population, with particular concentrations in Western Viti Levu (Lautoka, Ba, Nadi) and the capital.
Central Institutions and Community Life
The main Muslim organization is the Fiji Muslim League (FML), founded in the 1920s. It coordinates:
The main structures and social initiatives carried by the Muslim community in France.
Mosques are present in most major French cities.
A network of primary and secondary schools is developed within the community.
An institute of Islamic higher education offers specialized training.
Solidarity and aid actions are organized during disasters, including for non‑Muslims.
The FML is also a regular interlocutor for political authorities and other faiths on issues of education, minority rights, and religious tolerance.
Religious practices follow the Islamic pillars: daily prayers, Ramadan fasting, almsgiving, pilgrimage for those who can. Major festivals, especially Eid al‑Fitr and Eid al‑Adha, are widely celebrated, although only one (generally Eid al‑Adha or the Prophet’s Birthday) is a public holiday depending on the year and official calendars.
Muslim Festivals and Sociability
The Prophet’s Birthday (Mawlid) is recognized as a public holiday in the national calendar. On this occasion, mosques organize special prayers, Quran readings, lectures, and community meals.
During Ramadan, restaurants frequented by a Muslim clientele may adjust their hours. Mosques remain lit late at night, and collective iftars, open to all, often gather guests from other religions, including diplomatic representatives.
For an expatriate:
– Being invited to an iftar is a sign of trust; it is important to arrive on time, in decent attire, and respect prayer time.
– In a Muslim home, one must remove shoes, refrain from bringing alcohol or pork‑based products, and accept at least a little offered food.
– Punctuality is more valued than in some iTaukei settings, which can be surprising if one has grown accustomed to “Fiji time.”
Public Holidays, Festivals, and Public Life
The Fijian calendar is a good indicator of religious pluralism. It gives symbolic weight to several traditions, which directly impacts expatriates’ daily life: offices closed, schools on break, transport modified.
Civil Calendar and Religious Festivals
The country has about a dozen national public holidays, several with a religious basis:
Fiji’s public holiday calendar is organized around four main pillars, reflecting the country’s cultural and historical diversity.
Good Friday, Easter Sunday and Monday, Christmas, sometimes other holidays linked to the Christian calendar.
Diwali, which has become a major national festival, celebrated well beyond the Hindu community.
At least one major Islamic holiday (Eid or Prophet’s Birthday), depending on the year.
Fiji Day (independence), Girmit Day (memory of indentured Indians), days commemorating national figures.
When these days fall on a weekend, a substitution to the preceding Friday or following Monday is often decided, to guarantee a day off. For an expatriate, it is wise to check the official calendar each year, as dates vary with lunar calendars (Eid, sometimes Diwali) or ecclesiastical calendars (Easter).
Interwoven Cultural and Religious Festivals
Beyond religious public holidays, many “cultural” festivals have an underlying spiritual dimension. Major carnivals (Hibiscus in Suva, Bula in Nadi, Sugar Festival in Lautoka, Friendly North Festival in Labasa, Coral Coast Festival in Sigatoka) often mix parades, food stalls, beauty contests and sometimes interfaith services, prayers, or blessings.
For expatriates, local events are an opportunity to observe how Christian, Hindu, and Muslim identities coexist in public space, often in a spirit of conviviality and mutual respect.
Villages, Churches, Temples, Mosques: Codes of Conduct
Integrating into a religiously sensitive environment implies mastering some basic rules regarding attire, behavior, and relationship to symbols.
Dress Code: Modesty as the Golden Rule
Whether in an iTaukei village, a Hindu temple, or a mosque, the guideline is the same: cover shoulders and knees.
Concretely:
– The sulu (Fijian sarong) is the most versatile garment, worn by both men and women.
– Women should avoid tank tops, mini‑skirts, tight leggings; a dress or skirt below the knee, or loose pants, works perfectly.
– Men should opt for a shirt (bula shirt or polo) with knee‑length shorts or a sulu.
– Shoes and headwear are systematically removed before entering a house, church, temple, or mosque.
Bathing suits, bikinis, and bare chests are reserved for beaches and resort pools. Wearing them in town or the village is considered very inappropriate.
Body and Gestures: What to Avoid
Some taboos stem from ancient conceptions of purity and the sacred, still very much alive:
– The head is considered the most sacred part of the body: never touch an adult’s or child’s head, even “playfully.”
– Wearing a hat in the village is reserved for the chief; for a visitor, keeping it on is seen as disrespectful.
– Pointing with a finger is frowned upon; better to indicate with an open hand.
– Feet should be oriented with care: pointing them towards the kava, the chief, or the altar is considered impolite.
– Physical displays of affection between couples (kissing, hugging) in public still shock, especially outside very touristy areas.
In Fiji, speaking loudly, raising your voice, or adopting an aggressive posture (like hands on hips) is quickly perceived as a sign of anger. Local communication values softness in voice, smiling, and patience in exchanges.
Meal Invitations: A Quasi‑Sacred Dimension
Sharing a meal is a form of alliance. Systematically refusing offered food can be seen as rejection. This holds true for iTaukei households as well as Hindu or Muslim families.
Some reflexes to adopt:
– Wait for a prayer (grace, masu, blessing) to be said before starting.
– Wash hands before and after the meal, especially if eating with fingers.
– Accept at least a small portion of each offered dish.
– Compliment the cooking soberly (without overdoing it, lest you be offered everything you admire…).
– Leave a little food for the family, especially if resources are limited.
If you have dietary restrictions for health or religious reasons, it is useful to explain them tactfully in advance, rather than refusing at the last moment.
Pre‑Christianity, Persistence of Beliefs, and Interfaith Relations
Even though the vast majority of the population is now Christian, Hindu, or Muslim, the older layers of religion have not disappeared. In parallel, structured forms of dialogue between religions have developed.
Traces of Pre‑Christian Religion
Before the arrival of missionaries, the iTaukei practiced an animist and shamanic religion, with a pantheon of gods (Kalou) and spirits associated with mountains, caves, animals. Priests (Bete) served as intermediaries, temples (Bure Kalou) paced community life, and the notion of mana – spiritual power – organized symbolic hierarchies.
Today, although the vast majority of iTaukei identify as Christian, several elements persist:
Traditional vocabulary, like the term *mana* for miracles, remains used, even in religious texts. Some ritual practices, such as fire‑walking on Beqa, retain a strong spiritual dimension, even if they are sometimes presented from a cultural angle to visitors. Finally, beliefs related to places, spirits, or witchcraft (*Draunikau*) persist, particularly in rural settings.
For an expatriate, prudence means not ridiculing or minimizing these beliefs: even practicing Christians can be attached to them, at least as an element of cultural heritage.
Organizations and Interfaith Dialogues
Faced with sometimes sharp tensions between communities, particularly after the coups of 1987 and 2000 (temple burnings, anti‑Muslim rhetoric, forced departures of many Hindus), religious actors have organized to promote dialogue.
Among them:
– Interfaith Search Fiji, which brings together Christian, Hindu, Muslim, Sikh, and Bahá’í representatives in regular meetings, common prayers, and public statements.
– The Fiji Council of Churches, which carries the voice of Christian churches in these dialogues.
– The Fiji Muslim League, the Sanatan Dharam Pratinidhi Sabha, the Arya Pratinidhi Sabha, which each defend their community while engaging in peaceful coexistence efforts.
– Catholic or Protestant congregations involved in education about religious pluralism.
For an expatriate working in diplomacy, NGOs, or education, these platforms are key interlocutors for understanding local sensitivities, anticipating tensions, and organizing events respectful of different religious calendars.
Living in Fiji when coming from a more secularized environment requires some adjustments. The rules are neither written nor always spelled out, but they largely condition the quality of your integration.
Understanding the Fijian Sunday
Sunday is everywhere, but especially in iTaukei villages, a dedicated day:
– For religious services (morning and sometimes evening).
– For family gatherings, visiting relatives, sharing meals.
– For rest, in both a spiritual and social sense.
Many tourist activities are not offered on Sunday. Resident expatriates should also slow their pace on this day: avoid noisy work, respect lotu (worship) times, and not organize overly loud parties, especially in a predominantly iTaukei neighborhood.
Learning a Few Linguistic Codes
Three words will already open many doors:
– “Bula”: hello, hi, sometimes used as a toast.
– “Vinaka”: thank you.
– “Ni sa bula”: more formal greeting, used when arriving in a village or before a group.
In Indo‑Fijian circles, a few words of Hindi or Urdu are also appreciated, but English is widely understood everywhere. The essential thing is the tone: calm, cordial, without aggression.
Managing Limits: Tolerance, But Not Naivety
The majority of Fijians—of all religions—are welcoming, curious, and generous towards foreigners. This hospitality should not, however, be confused with an absence of tensions.
The country has experienced:
– Coups d’état motivated in part by ethno‑religious fault lines.
– Acts of vandalism against temples and mosques.
– Extremist pro‑”Christian nation” rhetoric from some leaders, fortunately contested by other religious authorities and the military.
For an expatriate, two attitudes are recommended:
– Avoid taking public sides on sensitive topics (constitution, official religion status, historical disputes between iTaukei and Indo‑Fijians) without a solid understanding of the issues.
– Report, if you witness it, any act of religious hatred to the competent authorities, rather than reacting to it in isolation.
Conclusion: Making Religion a Bridge, Not a Boundary
Fiji’s strength, in the eyes of many, lies in this coexistence—sometimes bumpy, often successful—between Methodist Sunday choirs, Diwali lamps, Eid calls to prayer, and kava ceremonies in villages. For an expatriate, religion is not an exotic backdrop, but a social language in its own right.
To foster integration and avoid misunderstandings, it is essential to recognize and respect the diversity of affiliations (like Methodist iTaukei, and Hindu and Muslim Indo‑Fijians, or Sikh, Bahá’í, and Orthodox minorities). This implies observing local codes of conduct, especially in villages, and participating humbly in rituals to which you are invited, such as the sevusevu, kava ceremony, festivals, or religious services.
In Fiji, the word “Bula” means both hello, life, and health. In a country where almost everyone claims a religious tradition, this greeting also becomes an invitation: to enter the lives of others with respect, patience, and curiosity. Accepting this invitation is already understanding a good part of local religious practices.
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Cyril Jarnias is an independent expert in international wealth management with over 20 years of experience. As an expatriate himself, he is dedicated to helping individuals and business leaders build, protect, and pass on their wealth with complete peace of mind.
On his website, cyriljarnias.com, he shares his expertise on international real estate, offshore company formation, and expatriation.
Thanks to his expertise, he offers sound advice to optimize his clients' wealth management. Cyril Jarnias is also recognized for his appearances in many prestigious media outlets such as BFM Business, les Français de l’étranger, Le Figaro, Les Echos, and Mieux vivre votre argent, where he shares his knowledge and know-how in wealth management.
