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Kehó
Yeyoyn wíiaŋ opó yeqayn méwá iŋátó peúya Kehó: keyíka tióta púo yawóta yaqeaŋ neíya yóŋi, héeapi yaqeaŋ ketóŋ seéoŋ neíya sóeka nipúyn yaníya yeqayn kepoapi koho núeoŋ. Yeqiyn iŋomú yawóta yamōŋ náqí, maeyn yawóta yamōŋ yéoka, seioŋ yawóta yamōŋ maŋó, hopú iŋoyú iŋákó koho kewéaŋ koho meiaŋ yawóta yamōŋ meikta nani kepo yamōŋ súŋó koho kisíaŋ wewiya keseoya yeqayn kúyá qúpo. Kúyá keŋi yeqayn yapúyn wákta yeqayn púo yawóta yóŋo hiíkta kiŋōŋ maoŋpi iŋoyú yanéya weqita keŋi koho kiŋiaŋ yamōŋ kashekte népe iŋoyú yanéya síwo.
Yamōŋ nísú yamoaŋ póma yeíkta kesaóta yawóta yeáoŋ yanóya qohé yanéya táeka kayíka peúya waŋ kihika yeqayn yíhi soyó. Kúyá keŋi mioasta yapúyn yaqayn námo, méōŋ yamoaŋ wewiya kateaŋ koho yóŋo hiíkta nani yamōŋ keúaska yeqayn méso, yapaya yeqayn yanéya iŋúté kesaóta yoeapi yewú:
“I galloped across the forest, chasing my prey. Suddenly, I felt a strong blow to my forehead and fell to the ground. I saw a flash, as if I had hit a tiny star. I felt the wet grass on my lips and the cool wind on my face. I fell on my back and looked up at the turquoise sky. There, I saw a bright point of light that grew bigger and bigger. It engulfed me. Then, as if in a dream, I saw myself in the middle of the forest in front of a glowing being.”
Mánú kipéapi, néáyn sasó koho yóyú kasaika nani waŋ níá wóke yeqayn waŋ kúyá keŋi núeoŋ iŋoyú sóeka. Yapóyn qúpo nani yapaya páhí kúyá, súikta yanéta hetí sita hoókte qéŋé yoeapi neíya yamōŋ pímú yeqayn yíhi. Yéqa taáoŋ, mánú tíhí púyé kayíka wapé, kesīkte peúya māpi súoya yawóta múyú keāsta.
Túeya kúyá keŋi sáse yanéya saeaŋ yawóta mánú nopo kiho yaiya yeqayn yanéya weqita. Pelor peúya waŋ kúné yeqayn mánú koho móeyn múha kiŋiaŋ yamōŋ mánú tápe tóŋo piéka yanéya waqiya yawóta qeíapi pelor yasoeya kiŋiaŋ ŋátó yasaeyn mánú. Yéqa tiáoŋ, ketóŋ waqiya peúya keqíka yawóta tíikte yího, koúya yamōŋ pásó iti yawóta mánú kipéapi koho néáyn sasó nopo waŋ múoapi yeqayn yanéya kikioŋ kúyá. Waŋ keŋi sáse yawóta mánú keŋóka yamōŋ keāsta yawóta mánú nopo waŋ kíeta yeqayn kósa keāsta koho peúya kápú hopú yúaŋ yawóta kashaita yamoaŋ kíeta neíya waŋ kepékte yamoaŋ kipéaŋ kepú yoeapi yáokte piéka, haŋe mánú yíhi keŋi, iŋoyú yísi. Yeyoyn yamōŋ iŋátó kikoka, toékta keŋóka mánú nopo waŋ toakta yeqayn kaikta, teso yamoaŋ yéti piaya sóŋ kipéapi kéhi yeyoyn waŋ wiwi hikú méwá húpo sáká yamōŋ keŋekte māpi yawóta níta koho móasta:
“It doesn't matter to the river that you call it a river, nor does it seem to matter to the cloud that you call it a cloud. The important thing is not to call a friend an 'enemy.' Once you make that mistake, you're always wrong.”
Waŋ kúyá keŋi sosó yapaya qíŋe méwá iŋátó yoeapi iŋíno yíhi kesióyn piéka nená iŋoyú mówó yawóta soné taáoŋ. Yéqa yamōŋ wewiya kápú kúa, kesióyn piéka moeta kiŋōŋ niwíta yoeapi yéqa qókta yeyoyn iŋúté qééta pímú, peúya yóyú payo toke. Waŋ keŋi mōya yawóta yamōŋ kísi yeqayn kúyá kapá yamoaŋ kísi neíya koyn méso, yeseyn payo kasoya káoaŋ nineaŋ yoeapi nopé.
Háwé koyn míno yeyoyn waŋ nihúka iŋoyú yeyoyn qúpo peúya waŋ súŋó héaya yeqayn niwíta yehokte kaseóya neíya yamōŋ kepakte pupiehi. Kemúoŋ táso wehiyn, kúyá, yoeapi yéqa tíhí piíyn yawóta waŋ yaŋoya, kehí péwé (kiho iŋákú yoeapi hasi society), yoeapi iŋátó iŋáeka peúya manu ŋóko niwíta yeseyn kehíta haŋe kúyá keŋi. Yíya kehúaŋ keŋi wóté wewéka niwáyn kenéaŋ, hátó niwíka yamōŋ wayí yeqayn toékta kinókte kapíka, hina yoeapi washoyn, qúeapi, yoeapi tióta kayóya, yoeapi páte yeqayn té, niakta kehápi. Yesōta mísí yeqayn nimúta, homa yeíkta yeseyn, niwíta yanéya iŋúté saeaŋ yawóta péeoŋ yamōŋ saeaŋ yeqayn iŋátó:
“In the misty forest, the hunter and the deer dance a delicate waltz of instinct and intuition, where survival is the silent language of the wild. It is a language that speaks in whispers of rustling leaves and fleeting shadows. In every rustle and call, nature conveys its wisdom, and it is only in the quietest moments that you can find the loudest truths. You hurt your back when you fell off your horse, so you can't move. The wolf will soon know, and he won't hesitate to visit you. So, Keho, is this your quietest moment?”
Kinoasta kúyá qaqó yamōŋ qaqó yeqayn kúyá nani yamōŋ móné yópi yeqayn yamōŋ keqakte yeqayn kehóaŋ, nimúta koho kimáyn. Haŋe yeqiyn yaníya kinoasta, niwíta koho qóōŋ, kúyá keŋi peqú yanéya iŋúté káoaŋ kehóaŋ, púo yamōŋ kísi yeqayn kúyá neíya níá kepékte (weshiyn yamōŋ kehí kimóŋ yeqayn yamōŋ máqe koho wayúka yamōŋ múha koho tiáoŋ kesoioŋ qókta nopo yamōŋ qaqó agents) koho yamó yamōŋ qaqó koáŋ neíya yamōŋ kinóaŋ.
Yapaya homa kúyá keŋi kinoasta kúyá qaqó. Toékta qókta yóyú qaqó sósá Indawa, obad kiéka, yoeapi yodara, kesioapi iŋátó kimokta yamōŋ míno yeqayn kúyá koe yamōŋ soyó yeqayn koyn qaqó. Yúapi, kehóapi homa kúyá keŋi nani kewiasta yawóta neyí kiŋiaŋ yamōŋ máqe yeqayn kúyá qaqó, méōŋ yaníya nopo hosa kiŋiaŋ waŋ mopú kísi:
“To listen is to learn, hence the stillness of the forest, hence why death is so silent, Keho.”
Kíúapi yíhi qaqó, kúyá qaqó kasheapi koúya yaŋoya koho séeapi neíya yieoŋ, kieasta kaméta, yeseyn payo yoeapi yípá yamōŋ kúhi yeqayn húpe míá. Neíya yeqé, yamōŋ kinoasta yeqayn kúyá qaqó peúya yeyoyn yeqayn yamōŋ fenemy yamoaŋ yeseyn méwá yawóta kóyi náiya mosé yawōŋ, qókta yawóta kéúkte yamōŋ katokte neíya waŋ mopú tí koho waŋ mopú qúíta yeqayn nítá. Yapúyn peúya héeapi mopú kepo iwu waŋ kisēyn yeqayn kúyá hiyn, niakta kalakta, tesá koho wíqa, kesiúya kúyá hiyn peúya yamōŋ yamoyn koho waŋ saákta qaqó yeseyn míno yamōŋ hona yeqayn kiho wepó mosé. Moiapi, piéka peúya mopú iŋoyú yéqa náhé míá yawóta sita tóyi yawōŋ neíya yamōŋ kinoasta yeqayn pelor, kesoioŋ mokó payo sápú yamōŋ núeoŋ yeqayn yóyú míé nopo keseokta nopo kúyá. Yeqayn páte, neíya yíhi pesí, yamōŋ kinoasta yeqayn kúyá qaqó hetí sita éqá waŋ púko koho kiho sō yeqayn máeapi.
Kúyá wóaska hoqi wepéka, péqé meiaŋ yoeapi qásá, kashaita yamōŋ kéhi wapé yoeapi kekéapi yawóta méwá yoeapi mánú manu, weqíyn kósa, yoeapi katé múyú keāsta. Héeapi neíya yamōŋ qioapi péqú, kúyá wóaska wóté sita qíŋe nopo qopú, payo sápú yawóta yíhi póma, nopo waŋ iŋówo. Yapaya homa kúyá wóaska púyé yiíta wewúyn koho sóŋ:
“Then the light disappeared, and my gaze fell on the pupils of a man on the back of his horse, drawing his bow and aiming at me. Now I was the deer, he was my hunter. But just before he launched his arrow, he lowered his bow. A thick fog fell over us. We could hear the murmur of the river, the leaves falling. Is this my quietest moment? I learned that it takes a lifetime for an arrow to cover the distance between the bow and the heart of a deer. I now speak the silent language of the wild.”
Kúyá wóaska soné yapaya koúya koyn móasta noakte yeyoyn yaqeaŋ kesoioŋ kéhi yaníya, iŋoyú yeáoŋ yoeapi kiniasta. Kiho yíhi kihékta kesoioŋ ponú neíya waŋ iŋéne kúyá wóaska, wewiya sósá yawóta méwá mówó qea qéŋá wahé, sosó yapaya kasheapi qómi yawóta hoa móeyn yíhi kepékte sowa kōkta taki kikokte haŋe yamōŋ yehokte yeqayn yamōŋ múyú. Yeyoyn yamōŋ iŋátó kikoka, yanoaŋ nani kúwi wóaska ketóŋ noeasta yíika qekú waŋ níá, kúóya niwíta hóyá yamōŋ kéhi. Yāŋ keŋi hetí tóto kaseóya weniapi múyú tíhí kiŋōŋ sita kasé iŋoyú yamōŋ yeáoŋ nopo waŋ naóŋ.
Chaumeil, J. P. (1992). Varieties of Amazonian shamanism. Diogenes, 40(158), 101-113.
Doty, W. G. (1998). We are all relatives: the significance of native american religions. Soundings: An Interdisciplinary Journal, 81(3/4), 513-551.
Harrod, H. L. (2000). The animals came dancing: Native American sacred ecology and animal kinship. University of Arizona Press.
