By Brij V Lal, Vicki Luker
How are Pacific lives imagined, written and skim? How are they refracted via prisms of approach? From legends approximately tradition heroes to biographies of nationwide leaders, from stories of ancestors to tales of latest women and men, from lives informed of either the recognized and the anonymous, this number of essays - by means of historians and anthropologists, Islanders and Island students - probes questions of personhood, id, reminiscence, and time around the sweep of the Pacific, in addition to functional problems with learn and writing.
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His expression changed. His eyes were seemingly focused on another reality as he demonstrated the action the warrior used. The persuasiveness of his engagement with the subject—his familiarity with the minutiae of the events described—was captivating. Ancestor, place and story-teller became a single mythic identity in that moment. What follows then is Wari Lui’s verbal description of Kila Wari. Wari Lui, the father and founder of Alewai village, had ten children. Kila Wari was the fourth born son.
As I have said, Walo Kalawa is a direct descendant of Kila Wari. His genealogical story (see figure 2) reveals that Kila Wari had three wives and many descendants. Here is Walo Kalawa’s version of Kila Wari’s death. He begins with the assumption that Kila Wari is at Hula village when Alewai is attacked: Kila Wari although absent sensed defeat and joined his warriors to wage a full scale war. They fought almost as far as Babaka village when Gure Velapo, the Babaka chief, speared Kila Wari on the ankle above the heel.
Relations between the Vula‘a and Babaka people have remained relatively friendly. Intermarriage is common and the presence of the United Church has created greater opportunities for a shared sociality. As we might expect, though, it is considered unwise to raise the topic of Kila Wari when both Babaka people and Vula‘a people are present. More problematic today is that the people of two Vula‘a villages, Irupara and Alewai, who describe themselves as ‘one family’ and, as such, share ‘the same story’ dispute its legitimacy in the determination of land claims.