In June 2009, I was interviewing a Fijian Methodist minister on the island of Matuku when the subject of curses came up. I had asked him about mana and sau, terms associated with spiritual power, which are often paired in indigenous Fijian discourse. Mana is anthropologically famous as a term Robert Codrington credited to Melanesians; Marshall Sahlins theorized for Polynesians; and Claude Lévi-Strauss characterized as a “floating signifier,” a sign “susceptible of receiving any meaning at all.” Sau, in Fijian, is often associated with a punitive spiritual force linked to chiefs. If you disobey the chief and you get sick, that’s sau. When I asked the minister at Matuku about mana and sau, he responded in part by explaining the latter term as follows: “Here’s an example. You say something, [then] it happens. It’s like this, if I should curse you. You will go out today, even if you haven’t heard what I said, you will meet with misfortune. You’ll go and get hurt, eh?...That’s one translation of sau.”
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