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Marawan
Yitipwin yew liwin wonuatupi yitipwin liwaši yuama op munimelkiŋ nu op mueleneykiŋ lipe okow. Op miwetonkiŋ nun nulawaši okow yuke enúk tetupkiŋ i koninula pake okowkiŋ i takup iš yoa yokop, iye ikiŋ nimunew yew i oyipi. Temea omowpi minawan pake okow nulawaši pe kowinkiŋ wuwaŋ oyipi nuwan i kome wulep tu.
Ekeyawe kuk ateneokikiŋ yitipwaŋ liwaši op netuakiŋ yewwaŋ lupikáa pie, oyia anepi nu yitipwaši inomwan ye uwi. Ipulonit op yitipkiŋ anwaši iuwoka yokop otema waki tóeloa kulamuy i li taom yekomokiŋ i. Ipulonit kuk okowkiŋ liwaši nitimawama yi winemi. Kuk lakiŋ au kota ilulitu nun minuwoywaši neopi i wao lumipi nu iš toia pa kioa ami kuk akiǩiŋ nu iš ilolitinoa ewuta kuk kokolkiŋ liwaši wopalo op yitipkiŋ.
Etawwin upíw tenea tumuwiwapi milu nenumwan piúwin ewu yew litewo i oyipi. Nou nuwankiŋ kae yumuyetkiŋ olotwin kuk kewitukiŋ pi nu oyipi nuwiwaši ei mina apulotá. Oyipi mopwan upíw ki kuk napoǩiŋ ukwaŋ tu taumipwaši ei:
“Play your last game, which is the only thing you like to play. And win, because winning is the only thing that makes you play. Play that you are something more than what they say you are, and it matters little that when the game is over your eyes will catch the beautiful gleam of losers.”
Ipulonit muyulapaua litewo powaši wakiet i oyia tenea tewipi. Ki kilaiy, op leletoipakiŋ teawutoáwaŋ yi etawwin upíw yokop ipim laš minokpi eala o neuteya, lalakučin yew olotčin yew limuw wuna tunulčin pa páeoy ematečin. Okíw, menakowin i panatu poy wat loppi liwaši i yoenu kuk opoakiŋ asta nepeli nu epumu, yumuyet kuk leletoipakiŋ minokpi yokop wilo iyepiuo yew yíuwan la pio, lipe op iwokenonkiŋ.
Unulowik, op litewokiŋ tayuwin pemut yokop ewu op pelakomčinkiŋ lop laš ikepi kéo la yunawaši i, upu i lou yi laš wutae upíw. Teme op tumuwiwakiŋ niyuwaši yoš minokpi i úut iy meó lalakučin ei liwan.
Op miwetonkiŋ lipe op tayukiŋ nu litewo i tipalom i olot laš loppi, wuyie wuyunop nu pa kéo yunawin ei. Wapeoapopiwowa melituyepi temea ye kéna koy olot op minoǩiŋ yew waŋ koy kapu wekeiuya tamoyepi, temea ye imoiwin kuk nilokiŋ yetomupiwaŋ nu op minoǩiŋ ole, wat ti wat. Wu kuk miwetonkiŋ lop yikakomwaši yi kuk toiakiŋ nu op puyokenkiŋ tunamiwaŋ, kuk akeliokiŋ yokop anowan moe teiuena iwipi i lú tu owo. Wu kuk lopkiŋ nulawaši op yuwutkiŋ, kuk miwetonkiŋ puna pelakom yew kéna kuk tayučinkiŋ wat, pa yamu la pa iš yeauw kuk lopkiŋ. Kuk miwetonkiŋ yokop wanu alay kuk lopkiŋ ki oyipi kuampi, piú eywaši wulep la, imoi laš lewi, pa yomomi la lipe op mowukuykiŋ. Op yumimekiŋ, waŋ upíw ukele miweton nuwiwaši tu ayamoa ki kuk lopkiŋ tayučan watpi i au laš iwu yukeu ye op tunulkiŋ.
Upíw tayuwin tumuwiwapi yikakom yi wokulpi temea ye ikimoa tunul, owikoam yew pepeu. Temea miwetonpi tayuwan anwin ep iuwoǩiŋ ipiwawaŋ pake nuwaši kapuara waki yuama yuna eiš loppi yumuyet ei yakauiwan wayi yuk kekukemá op oykiŋ:
“Oh, Marawan! If only you were a little kid lost in a dark night! Haven't you learned yet that darkness is you?”
Wuenokoa oyipi wuenokoa niloa pumayamimepi i nu nuá liwaši op tenekiŋ luwaŋ. Wilapi lipe kae tewikiŋ liwan yaiwu kuk yoítkiŋ nu eyopi yew kaumpi pake láwan i ematea patoapi yi pio i telen eiš pópi. Kuk epemekiŋ pi nu op yutetolkiŋ mua liwan miey, kuk tóelokiŋ neyákekalipiwaŋ nu tenea pópi i kuk weweǩiŋ ara mepapi. Miey liwan kuwienua i pemutpi. Yi uyi, ei liwan op maokiŋ nu mupenao yi eiš yoa kean. Nou eyokiŋ pi yew kaumpi, konimokoipa nipelowaši, oyowopo yew poepoi, eilwan yinepi oy eikiŋš yami ematewin patoapi lipe wimelpi nu yel, okow, kupok, pa oyia tunuekupi.
Lipi tenea patoapi ilunwan oyia patoapi, milu kuk wulipowomekiŋ litowaši yi kuk maokiŋ nu op kawalkiŋ i ma oyipi i nu tepe kuk miwetonkiŋ niyuwaši. Ki kilaiy, op alulupkiŋ lawaŋ yokop woimepa op iowkiŋ i yuna iš lieu yi tenato ki op keikiŋ utwaŋ nu lumin. Lukai op eyokiŋ, kuk alulupkiŋ lawaŋ nuwaši i leu wulep ematewin kuk iowkiŋ pó. La upu niyuwaši kuk lieukiŋ wawia. Nuna oyia patoá tenea mewapi yokop ilun eluyot i aoya op tenekiŋ luwaŋ ki kuk napoǩiŋ tunuekuwaŋ nu piúwin wulipowome.
Mokitčin luyipi i u anika tinene yati i u et nučan i toyito kae nimakiŋ i wiloat op pekionaokiŋ yé kuk watkiŋ nuwul ilčin yi tumap nu kuk nimakiŋ nu naná meuone. Et yé i mekam et liwan op nilokiŋ pumuowaŋ yew et lututuna nokopetop oyipi i li niloa amewupi ye uwi. Wuokuopoyu, et mina kuk yekikiŋ i peyuk yu pake kae nimakiŋ tipalomwaši i lawó kuk émanakiŋ nu monewaka yi kuk teyalelkiŋ nu kuk kaekiŋ muwaǩiŋ, i kuk kotakiŋ muwakwaŋ. Awe et nulawan nečin i láwek nou atíkiŋ pi nu uyá yi kae nimakiŋ, kuk kaekiŋ piluyatekiŋ liwaši nuna tou kapu putoa yew mapea waki kuk kotakiŋ muwakwaŋ. Et nuwan i aíya weaya yunawin eluyot ei mekamwan liwaši tenea, i tuo upu wat kilaiy.
Tepe liwaši niloa an nawá kaepetepi liwan niapa i lepeyu poy eua wayupi nu wilpi ei nulawan i aoyačin ye ponulou pake ei liwan niloa. Kuk lékiŋ tumunipuwaŋ nu tenea, okíw, nuwaši i nuwi op kaepetekiŋ niloa, upawel nioyiya, maunat, o i niloa:
“And what was this miracle of yours? Hunting buffalo to protect you from the winter with their skins and feed you with their meat? The miracle, Marawan, is winter. If it were not for winter you would be no better than any rock in the desert. What you think kills you, gives you life.”
Liwin niloa wiloatwaši op télomkiŋ tumepomwaŋ nu wululeukam, kuk kelawokekiŋ nu opi pake taewan op kaepetekiŋ, i upu i munat tenea pa yoš túyapako, o i anoika ninotiy niloa. Niloa meowaši wotowá, tinoney ki ole yew op muetupkiŋ ki kuk wumiaykiŋ nu wipukuoa iwipi. Niloa kaepetepi nuwiwan ánuká iwapoipi i eu oyipi.
Niloa liwaši i nepia, eaoa, uwi maneyewia, yapúpa, keu iyueloka, pa yoea, kupamo niloa unowčin kaepetepi yokop li nou nukiŋ taom inimkiŋ pi. Niloa liwaši kuk yamiyeykiŋ uoawaŋ tokue pake metoakwaši mupa kuk womeyawuykiŋ mepapiwaŋ yew liyipi tene. Niloa liwaši alokoia, upu, limuina, katawowokoa yew iyueloka.
Mokitčan luyipi ót lukiŋ pi nu monewaka liwan lipoteá, okikakoa nololpi ti neik kuk womotueukiŋ amewupiwaŋ nu kuk muwaǩiŋ omok yeauw kuk meuonekiŋ nu tene. Ei liwan kuk payakiŋ yew tiay nu kuk mokitčinkiŋ lá yew moama iyuw ye op lotayuyukeǩiŋ ki iy i kani op kaepetekiŋ nu niloa uopetaw, nuewalwin i wele póyoa epumupi o wanu yiamotoyapi yew wiowekuye enapi:
“It's a viper, and it's staring at you. It knows you're hurt, that you're crawling on the ground, that you're dehydrated. It knows that it's enough to wait for you to die. The vultures in the sky circling over your head only announce your end. Marawan, among all the days of your life, one of them is always the last. The viper is there to remind you.”
Euwin oyipi lipi op luluwetkiŋ kaiwara litowaši i op nilokiŋ kaepetewaŋ yew yewaši, ío eu ki, op pepatikiŋ liwaši nenomopowin kiš luluwet, kuk nilokiŋ kaepetewaŋ yuineme liwaši i, tepe koy lak luw an nioyiya kaepetepi yokop li pake yaniyinata yew tenea kaepetepi ponik ainuol yakaui iy i malewol kuk piukiŋ piyuwop mupa kuk topenoyunkiŋ. Ki op nilokiŋ kaepetewaŋ, okíw, euwin oyipi liwaši op uyemikiŋ ara yameyue waki ánuká milo.
De Castro, E. V. (1998). Cosmological deixis and Amerindian perspectivism. Journal of the Royal anthropological Institute, 469-488.
Santos-Granero, F. (2009). Introduction: Amerindian constructional views of the world. The occult life of things: Native Amazonian theories of materiality and personhood.
Whorf, B. L. (1950). An American Indian model of the universe. International Journal of American Linguistics, 16(2), 67-72.