to Christianity in April 1854 an approach was later made that year to the Taukei Waiburebure, Iranabobo, by way of traditional ties with the Tui Nalawa on behalf of Cakobau for the Colo chief to accept Christianity. This approach or carasala is recorded in Matailobau history. A second approach to Lotu was made in December 1859 by Rev Langham through The Taukei Waiburebure's traditional links to Viria, Lomaivuna to Roraiova, Iranabobo's son. On 14 September 1860, Roraiova launched his 'Valu ni Lulu' or Christian conversion campaign of the hill tribes with envoys being sent to Noemalu,Soloira, Nadrau and Nagonenicolo districts. Roraiova and his three sons, (Ratu Manasa Davetanivalu- his eldest son, Ratu Waisea Radibi and Ratu Alipate Baledrokadroka) lost their lives in these Christian conversion skirmishes from 1860–1862. Roraiova's brother Rovucago then replaced him as head of the Siko clan but was also killed in these Christian skirmishes in early 1862. Rovucago was replaced by Roraiova's fourth son Ratu Meli Davetanivalu who on 14 September 1862 officially accepted the cloth to lotu on Rev Langham's third approach to the Siko Natabutale tribe. A contending interpretation of the word "rukuruku" is taken from the native indigenous Naga religious cult with that of bygone ceremonies. The cult of Visina corresponded with that of Baal and Rukuruku with Ashtoreth, the ancient deities signifying the creative and the productive powers of nature – e.g. ruku (the feminine) and sina (native spear grass) the masculine symbol. Thus the name Nairukuruku has a relationship and significance to the clans creative totemic symbols towards the feminine fertility. The chiefly clan's totemic plant and animal, the Vico – native spear grass and the Vo loa – black mud fish is the living heathen symbols to the tribes masculinity and warrior class. Traditionally the Yavusa Siko is bati and protectors of the feminine totemic tribes representing fertility such as the Waimaro clan of the eastern highlands. The Siko Natabutale clan's treasured feminine Radiniwaimaro statuette in Taulevu village attests to this. Deed of Cession Commissioner Commodore G. J. Goodenough and Reverend Frederick Langham also visited Nairukuruku on 21–22 January 1874 which was then the foremost Christianized village in the upper Wainimala river of Colo East. At Nairukuruku Goodenough makes a proclamation prohibiting white settlers the use of native Fijians especially the belligerent 'Kai Colos' as plantation slave labour. According to Siko Natabutale clan history Ratu Viliame Batiratu representing his elder