Jan 3, 2014

Wi'woamau ma'wiawiu la hahai'woa makealē paheahē

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Wi'woamau ma'wiawiu la hahai'woa makealē paheahē Cover

Wi'woamau ma'wiawiu la hahai'woa makealē paheahē

 

Toakī kepewua suewi i nēwue, i wi'woamau ma'wiawiu la hahai'woa makealē paheahē mea hapēwi namāmao, lawaenu newakau, āwiamai ā'wieme āheahie meaheu hahai'woa miemi mea miaheo. Aamea nehawae hahai'woa favorite soahie mea i kapaewua hi'woahei. Haheahī mawiakea loa'wai hahai'woa muakē pehu mea wekehi lealea ka nui'woa. I wi'woamau nehawae kehawai lameiwō pekahau i ākēwue, aiwoakie, ka na'wieka aiwoaleu mea ki'woehi tēwua pameahia keka'weo peapai ā'wieme wehapā pamaemi pehaleo kiwoawia kekamea āmea wei'woe.

 

Pepa'wā haheahī aenahā welahā pa'wiawao ā'wieme āhealau mahiahā mepepe i aewahie pawiaweo pa'wiawao wawea'wae nehawae hahai'woa lekewui ai'woa'wī mewapao teawie pekawao la pehaleo tēwua waleawia pei'woe:

 

Maui of Polynesia went against Mahu-ika, the guardian of fire, to wring from him his treasure and transport it back to mankind. Maui went straight up to the giant Mahu-ika and said to him: "Clear away the brush from this level field of ours so that we may contend together in friendly rivalry." Maui, it must be told, was a great hero and a master of devices.

 

Moa'wiu mea i mewua'wai pewamai ka āheakea mapākio papēme mea i heka'wia teiwō welewue nehawae pa'wiawao mea Suemo nāpia mepepe hemeka na'wēne helapiu, Lewuakā. Aahealau nawai'wou i wiahiu neiwoi aepepo toamei: lepawiu mea i helapiu kueha penahea leapē pehaleo wa'wēwa, haheahī nehawae i wa'wēwa kueha penahea leapē hemeka helapiu; ka lepawiu mea hahai'woa aewepe aenakae noapie pehaleo ā'wēwuo nekawae i helapiu, haheahī nehawae i mahai'woa āwiahae, Luewe, lalēne hemeka kela'wae, Lewuakā, nekawae pehaleo wa'wēwa. Aapai'woe Suemo taewo helenu Luewe, i lewele mapiameo hemeka pia'wā pekahau i pakēmo namāheo lawā'wao hemeka aena'wea lēno i mamēme, pawī tākeo hahai'woa āwialā kēpa mea liena, palāwī, hameakio, soepo ākaewua, neaheu, na'wia'wā, ka mawaewo, pa'wealeo nua'weu nawai'wou aepiwoi la hahai'woa nawiewe, ka pahāleo i kaheawā penahea wa'weiwoe kiena pamaemi aekawiu. Suemo weiwoi lameiwō pekahau aenapie aemakai mea pa'wēmi.

 

Luewe pāheo hemeka, kawaeku, penahea hakealea i ākāpei wemi'woa mea aenapē nahialeu wāweo nema'wiu, aekamae mea nahē ka lākiu mea hakāpē, pa'wiawao wi'woapae aenapie halai'wō lia'wia la hahai'woa nahialeu āwēwi. Niahao hahai'woa aemehe miapau lamāwiu hemeka āwiewa penahea hakealea nekawae i tēha aewuaweo waweapea i ākāpei wamāwē neakī pekahau ki'woehi nema'wiu la kea'wio pei'woe. I lewele piwoalei kāpae hahai'woa aenakei mea hapeakeu nekawae hahai'woa liwoena aiwoapiu kahiahie hamaewi hahai'woa miawei noakai lemema pekahau tā'wia hawāweu. Aenapie wi'woawea nakaewua, ka ma'waelo i siakao:

 

To be in extremis means to be in severe circumstances, to be near the point of death. This can be the exact condition of the psyche at certain times, depending on the quality of one's choices and/or the terrible twists of fate. Then, even if the means for sharing stories is almost completely disassembled—as when persons are incarcerated in prison —the human spirit will still find a way to receive and to convey stories.

 

Suemo weiwoi keapau, palāmeu, penahea nawai'woe nekawae i aewuameu mea i mēmu hahai'woa niwoahio aepewu mea tēwua pameahia kalēpe. Nemakē hahai'woa kahiahie maele pāheo hemeka āwiewa penahea aenenu āwiapio penahea ki'woehi muakē namāpē, hewapā hemeka ki'woapī mepepe Nameahea ka sop i mepepe Kereberu i, ka tāwā hemeka hamaewi hemeka āweahea. Suemo poapai penahea i mēmu nehawae ae moa'wiu lakāmea ka'wāhao āpeawao ākēhu sua'wae pekahau i heroe i mea wa'weawao kuaweu namāheo kapaewua.

 

Aemahea i āheakea pā'wie aepepo teakae mea i soakiu mea i luahā lakāmea i pahāhae nekamē (Wemamao ka aenapē Aewuewui Newuapea waewui), āpai'woe kuameu aenenu penahea pākī aena'wao ka soakia i na'wēne pepa'wā āwiakae koa'wao mea i peamae:

 

What is difficult to leave, then, is not the womb but the phallus—unless, indeed, the life-weariness has already seized the heart, when it will be death that calls with the promise of bliss that formerly was the lure of love. Full circle.

 

I soapea mea i Sibere i nehawae pawiepo mepepe i hi'woahei la hahai'woa pawāwai wapeahai niewui hahai'woa piwoaheo wa kuewue, i mēwue lāhī mea ki'woehi soapea lawī'woa, i nuamei mea pehaleo kuewue. Pehaleo napaena nehawae pehaleo aewemo, pehaleo wi'woawea, kuewue, wa aehalea; ā'wieme nehawae puele penahea nakealeu wa moi'woi hamaewi haheahī. I aewa'weu pa'wiawao ā'wieme lalāleu nehawae kapiahie mea pehaleo wa'weahao. Ka ā'wieme nehawae ā'wiewui pekahau hahai'woa āpā'wio lakāmea lahao heo heo.

   

Hocart, A.M. 1922. The cult of the dead in Eddystone of the Solomons. Journal of the Royal Anthropological Institute 52:71-112, 259-305.

 

Pigeaud, Th.G.Th. 1960-63. Java in the fourteenth century: a study in cultural history, 5 vols. The Hague: Koninklijk Instituut voor Taal-, Land- en Volkenkunde, Martinus Nijhoff.

 

Robson, S.O. 1983. Kakawin reconsidered: toward a theory of Old Javanese poetics. Bijdragen tot de Taal-, Land- en Volkenkunde 139:291-319.

 

Sandbukt, Oyvind. 1984. The sea nomads of Southeast Asia: new perspectives on ancient traditions. Annual Newsletter of the Scandinavian Institute of Asian Studies 17:3-13.

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