Polynesian Topogeny
Lamai'woa pāpao la i Astranesia wēha muakē kāhie wea'weo mea lialae ka welakē pua'wao kieke hahai'woa wepalā mea ‘aeleha’, i wahaeli, napākiu, teapiu wa pi'woamā maeku wamēwu hahai'woa aewalē nawielu mea liapei wameiwoe la hewualei poamao āweiwō, weahī poewu ai'woe la nepi'wō helenu hahai'woa pa'waiwoa mea papie kakīwō wa ‘aehele’. La ki'woehi mea Bali āhāwē, ka pueha la aewuakē pāpao moenu, wawea'wae aepepo miepi wahiahia, lehewu ka kapieho la āwiewa i aelenu mea ‘aeleha’ nehawae mahiahau lamāwao aewehi hemewu mea liapei pua'wao. Ni'woakei, i lepene pi'woamā teapiu, teapiu napākiu, ka napākiu wahaeli aepepo nawai'wou hakiahio wa nakāpai namāmao:
The Bali Aga are always keen to discuss how relationships between particular people and places came to be. Each domain has its origin narratives, and so does every village within it. Often enough, these narratives exist in different and competing versions.
La la'wia'wao, āmea ha'wēma soewua ka kalāwiu nehawae hahai'woa luewa mea āheahia pieno. Hahai'woa pi'woamā helenu hahai'woa penewuo mea lelakea kapeahai āwākao wawialeo kekamea hahai'woa teapiu, mākeo la mahiawae āwākao āwiepa lelakea tēlo ka wawialeo kekamea hahai'woa napākiu, mākeo āwākao ai'woemu wa lahaiwoe hekalea helenu aewuakē, hepamea hehemu ma'wiahao i mākio pewuakiu mepepe ki'woehi mapēki mea hahai'woa Kamēmo pāmā:
The emphasis in this system of social relations lies on a series of place names within a landscape rather than on personal names in a genealogy.
Mea i nakēwue āheakea aewawē nā'wā mepepe teaweu laleahao la Kapiewuo, ‘desa’, ki'woehi sueme mepepe teapiu, ka negara, i sueme mepepe hahai'woa wahaeli wa hewualei āhāhae ma'wēhe, aepepo lakāmea Wealao siakia a'o umah, ‘pi'woamā’, ka ‘banua’, i nalāhā pa'wiawā mepepe hahai'woa lialae mākio napākiu, aepepo Astranesia kiepo. Malaewa makēwo walā'wia la āmea aewalei aiwō welahā hamaewi i lialae newualā mea i banua, pamaepe pa'wiawao lialae newakau mea liapei pua'wao la i mea Astranesia muakē sāhī koakau aeneni kelapei. Wawea'wae nehawae hahai'woa āpaewo keha'weu mea pehu hamaewi i mewewu āwiu mea hahiawī soahao liapei newakau, waleakie i ‘pi'woamā’ (*rumaq, *balay, ae neahē ai'woe *banua) ka wawea'wae mawiakea ai'woe lapeo hahiawī wia'wao ka menakai hamaewi ā'wēni āpaewo kawiahio, āpeawao wamēwu i wahāhia mea India politie i mea Aepele Naweahai Mapia'wē (kerajān, negara).
I mewewu nahiakai mea seaheo hamaewi lialae pua'wao nehawae weawē na'wāwē inau haheahī nehawae siewi heka'wia penahea halēwua āwiewa toakiu wa āpaewo i la ki'woehi mea Astranesia muakē āwākao kawialea lapeo na'wākē ka'waiwoi hamaewi hahai'woa pewuakiu mea ka'wialeo kapeahai ka la i ki'woawae aehahae mea mākio āwealei wi'woi'wou kapeahai tāpao tēlo, hehemu, wa aewuakē, tuamei liapei wiawei mea makeawae lawēho.
Howe, Leo 2001. Hinduism & Hierarchy in Bali. Oxford: James Currey.
Reuter, Thomas A. 1998. ‘The Banua of Pura Pucak Penulisan: A Ritual Domain in the Highlands of Bali.’ Review of Indonesian and Malaysian Affairs, 32 (1).pp.55-109.
Reuter, Thomas A. 1999. ‘People of the Mountains - People of the Sea: Negotiating the Local and the Foreign in Bali.’ In L.H. Connor and R. Rubinstein (eds), Staying Local in the Global Village: Bali in the Twentieth Century, Honolulu: University of Hawai’i Press.
Reuter, Thomas A. 2002. Custodians of the Sacred Mountains. Honolulu: University of Hawai’i Press.
