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Sample translations submitted: 5
English to Bislama: Oral Health Lesson General field: Medical Detailed field: Medical: Dentistry
Source text - English Oral Health Lesson
We are here to tell you how to look after your teeth and gums to keep them healthy.
Most people don’t brush their teeth for long enough. You need to brush your teeth for a long time, three minutes.
You must remember to brush around your gum line, where the teeth and gums meet as there is a lot of germs around the gum line.
Brush around the outside like this …..or this.
Brush the tops of the teeth,
Brush or flick behind the teeth.
Brush your teeth twice a day morning and night before bed.
If you brush or floss your teeth and your gums bleed it is a sign you need to brush more. Bleeding from the gums is a sign there has been too many germs there and the germs have made the gums sick and swollen. To fix this just keep brushing and flossing very well and the gums will get healthy and not bleed anymore after about 3 days.
(If you have loose teeth and the gum bleeds from the loose tooth that is okay, that is normal)
If your gums are still bleeding after a week of very good brushing, it may mean you need to go and have a dentist clean your teeth. This sometimes happens with adults.
Tooth decay comes from eating sugar too many times a day. Sweet food have a lot of sugar in them. Try not to have too much sugar.
If you really want to eat some sweet treats, leave them till lunch or dinner; don’t snack on sweet foods throughout the day.
That feeds the germs in your mouth too much and they will make holes.
Just drink water in between meals.
Juice and soft drinks have lots of sugar in them that will make holes in your teeth.
Dental Information
If anything hurts can you please put your hand up straight away to tell me.
I am going to give you a local anaesthetic. Your mouth will fat and numb for 3 hours.
The local anaesthetic will stop any feeling of pain.
Please don’t bite or rub your numb lip or tongue while it is numb you could hurt yourself badly.
You are having a filling/ clean/ check up/ tooth out today.
This is going to feel uncomfortable, but it won’t hurt.
I will just show you how this feels for one second so you can see how it is supposed to feel like when it is NOT hurting.
It is normal for your saliva to be a bit pink today. But if it really starts bleeding a lot put this gauze in you’re the socket and bite hard for 15minutes.
After you have a tooth out don’t run around for the rest of the day.
Don’t rinse you mouth out today.
Eat soft foods and eat on the other side of your mouth.
Leave the spot where the tooth came out alone and don’t put any fingers or pencils in your mouth today.
If you have pain take paracetamol not aspirin as you will bleed more with aspirin.
Translation - Bislama Helt Lesen long saed blong ol siknes blong maot
Mifala i stap ia blong talem long yufala olsem wanem blong yufala i lukaotem ol tut mo ol gam blong yufala blong mekem se oli stap helti. Fulap man oli no stap brasem tut blong olketa sot taem nomo mo oli no kivim inaf taem blong oli brasem kud tut blong olketa. Yu mas brasem tut blong yu long taem, tri minit.
Yu mas rimemba blong bras raonem gam laen blong yu, long ples we tut mo ol gam oli mit from se i gat fulap jem roan long gam laen.
Brasem raonem aotsaed olsem ia...o olsem ia.
Brasem top blong tut,
Brasem o flikim bihaen blong tut.
Brasem tut blong yu tu taem long wan dei, long moning mo long naet bifo yu ko long bed.
Sipos yu brasem tut blong yu o yu yusum dentol flos mo blad i ron long gam blong yu, hemia hem i wan saen se yum as brasem tut blong yu plante moa taem. Taem blad i ron long gam hemia hem i wan saen se gam blong yu i gat fulap jem i stap long hem mo ol jem ia oli mekem se ol gam blong yu oli sik o oli solap. Blong fiksim hemia, yu kontinu nomo blong brasem gud mo yusum gud dentol flos mo bae ol gam blong yu bambae oli kam helti mo bae blad i nomo ron long hem afta long tri dei.
(sipos wan tut blong yu i stap muvmuv mo bald i stap ron from tut i muvmuv, hemia hem i oraet, hem i nomol nomo)
Sipos gam blong yu stap blad yet afta wan wik, nomata we yu brasem gud tut blong yu, ating yu mas ko luk wan dentis blong i klinim tut blong yu. Hemia i stap hapen samtaem wetem ol bigfala man.
Taem man i kakae tumas suka long wan dei, hemia i save mekem se tut blong hem bae i nogud. Traem blong mekem se bae yu no kakae tumas suka.
Sipos yu wantem blong kakae sam swit samting tumas, leko oli stap kasem tina o kasem taem blong kakae long naet; yu no kakae ol swit kakae truaot long dei.
Hemia i fidim ol jem insaed long maot blong yu tumas mo bambae oli mekem ol hol.
Yu drink wota nomo bitwin long ol taem blong kakae.
Jus mo fulap sof drink ia oli kat fulap suka insaed long olketa mo bambae oli mekem ol hol long tut blong yu.
Dentol infomeisen
Sipos eni samting i soa, yu save leftemap han blong yu stretawe blong talem long mi.
Bae mi stikim yu. Bambae maot blong yu bae i ko fatfat mo bae i namb blong 3 haoa. Bae stik ia bae i mekem se bae yu no filim eni pein.
Plis yu no kakae o rabem lip blong yu we i namb o tang blong yu taem we hem i namb yet. Sipos yu mekem olsem bambae yu save spolem nogud yuwan.
Bambae mifala i fulumap/ klinim/ jekemap/ pulumaot tut blong yu tete. Bambae yu harem se i no stret lelbet be bae yu no harem i so.
Bambae mi soem long yu se taem oli mekem olsem bae ol man oli filim olsem wanem blong wan seken blong mekem se yu save luk olsem wanem nao bambae man i filim taem we i NO soa.
Hem i nomol blong salaeva blong yu blong i ko pink lelbet tete. Be sipos blad i stat blong ran strong, putum koten samting ia long hol mo yu kakae strong blong 15 minit.
Afta we oli pulumaot tut blong yu, yu no ran raon kasem en blong dei.
Yu no rinsimaot maot blong yu tete.
Yu kakae ol kakae we oli sopsop mo kakae long narasaed blong maot blong yu.
Leko ples we tut i kamaot long hem, i stap olsem mo no putum eni finga o pensel insaed long maot blong yu tete.
Sipos yu harem i so, yu tekem parasitamol mo no tekem asprin from se asprin bambae i mekem i moa so.
English to Bislama: Immigration General field: Other Detailed field: International Org/Dev/Coop
Source text - English Immigration facts for all workers
1. Australian workplace laws provide basic protection and entitlements for all workers in Australia, including workers from overseas.
Immigration facts for overseas workers
2. Every worker from overseas must have a valid Australian visa with work rights. Temporary visas with work rights include working holiday maker visas, student visas and the subclass 457 visa. You can check your own work and visa entitlements at www.immi.gov.au.
3. Employers are responsible for checking all workers’ rights to work in Australia and may ask to see workers’ passports or other identification. Employers must have your permission to check your work rights.
4. Employers cannot cancel visas. Only the Department of Immigration and Citizenship (DIAC) can grant, refuse or cancel visas. DIAC can provide information on visa choices, rights and obligations, including how to change your sponsor or apply for permanent residence.
5. For subclass 457 visa holders, sponsoring employers:
• must give workers from overseas pay and conditions at least as good as other workers that are doing the same work at the same workplace
• must only employ workers from overseas in their approved skilled occupation
• must make sure that workers from overseas do not work for other employers
• cannot pay workers in cash
• must pay the return airfare for overseas workers if requested in writing by you or DIAC
• must not make deductions from workers’ pay (other than tax) without their permission.
6. You do not need to use a Migration Agent to make a visa application. If you do decide to use a Migration Agent, you should make sure the agent is registered with the Office of the Migration Agents Registration Authority (MARA).
More information
Department of Immigration and Citizenship
www.immi.gov.au or 131 881.
Unions Australia
www.unionsaustralia.com.au or 1300 486 466.
Fair Work Australia
www.fairwork.gov.au or 13 13 94.
Office of the MARA
www.mara.gov.au or 1300 22 62 72
For information in languages other than English phone the Translation and Interpreting Service on 131 450.
Translation - Bislama Ol infomeisen we evri wokman oli mas save abaot Imikresen
1. Long Ostrelia i kat ol loa blong wok we oli protektem evri wokman long Ostrelia mo oli provaedem ol mein entaetolment blong olketa. Hemia i inkludim ol woka we oli kam ovasi.
Ol infomeisen we ol wokman we oli kam ovasi oli mas save abaot Imikreisen
2. Evri wokman we oli kam ovasi oli mas kat wan stret visa blong Ostrelia mo ol raet blong wok. Ol temporeri visa wetem ol raet blong wok oli inkludim ol visa we oli alaoem yu blong ko holidei long Ostrelia mo blong yu wok smol blong help wetem kost blong holidei blong yu, ol student visa mo sabklas 457 visa. Yu save jekem ol entaetolmen blong wok mo visa blong yu long www.immi.gov.au.
3. Hem i risponsibiliti blong ol emploia blong oli jekem ol raet we evri wokman i gat blong wok long Ostrelia mo oli save askem blong luk ol paspot blong ol wokman o eni narafala aedentifikeisen dokumen. Yu mas kivim pemisen blong yu festaem bifo ol emploia oli save jekem ol raet blong wok we yu kat.
4. Olketa emploia oli no save kanselem ol visa. Department of Immigration and Citizenship (DIAC) hem wan nomo i save kivim, no akseptem mo kanselem ol visa. DIAC i save kivim infomeisen long ol kaen visa we oli stap, ol raet mo ol obligeisen mo hemia i inkludim olsem wanem yu save jensem sponsa blong yu o aplae from wan pemanen residens.
5. Long saed blong ol man we oli holem sabklas 457 visa, olketa emploia we oli sponsarem olketa:
• oli mas pem ol ovasi wokman mo kivim olketa ol kondisen we oli mas semak olsem ol narafala wokman we oli stap mekem semak wok long sem ples blong wok. Ol salari mo ol kondisen ia i no mas nogud bitim hemia we ol narafala wokman ia oli stap kasem.
• oli mas emploiem ol ovasi wokman nomo we oli gat ol skil blong mekem wok we oli apruvum blong oli mekem.
• oli mas mekem sua se ol wokman we oli kam ovasi oli no mas wok blong ol narafala emploia.
• oli no mas pem ol wokman wetem kash.
• oli mas pem riten eafea blong ol wokman we oli kam ovasi sipos yu o DIAC i raet mo askem olketa blong mekem olsem.
• oli no mas katemaot eni mani long salari blong ol wokman (oli alao blong katem taks nomo) sipos ol wokman oli no kivim pemisen.
6) Yu no nidim wan Migration Agent blong aplae from wan visa. Sipos yu disaed blong yusum wan Migration Agent, yu mas mekem sua se ejen ia hem i rejista wetem Office of the Migration Agents Registration Authority (MARA).
Yu save kasem moa infomeisen long
Department of Immigration and Citizenship
www.immi.gov.au or 131 881
Unions of Australia
www.unionsaustralia.com.au or 1300 486 466
Fair Work Australia
www.fairwork.gov.au or 131 13 94
Office of the MARA
www.mara.gov.au or 1300 22 62 72
Sipos yu wandem infomeisen ia long wan lanwis we i no Inglish, yu save kolem Translation and Interpreting Service long 131 450.
Bislama to English: Eastern Religion General field: Other Detailed field: Religion
Source text - Bislama 1
Invitation
We present three discoveries on the structure of the world:
The first, on the relationship between animals and people,
can be summarised as people are transformed into animals and vice versa, creating a kind of process loop – see documents 1, 2, 3 and 4.
Details:
1. Reincarnation loop
2. Gene hypothesis
3. A child is always sovereign; its sovereignty and being are unlimited
4. Animal thought
5. An evil deed committed by a person
6. Do not kill animals
7. A moral objection to eating meat
The second discovery confirms the fact of the creation of the World by the Creator.
This seems to close all discussion on the topic. The vision outlined here links creationism with certain major tenets of Darwinism. Man was first in the world and animals are secondary – see documents 5, 6 and 7. We invite you to read these documents. Their determinations are commonsensical and can change the world in terms of our awareness of the Creator and our attitude towards animals. Moreover, these changes seem to permanently affect our behaviours, including rejecting abortion, killing or eating animals, and manipulating life, out of regard for the Creator’s demand for certain behaviours – through set rules – that accord with goodness and neighbourly love. This is a certainty as animals (humans in a different form) are born through genetic deficiency.
Details:
8. The theory of ascending and descending genetics – evidence for the existence of the World’s Creator
9. The role of memory. The goodness and love matrix
10. The mechanism of gene damage caused by evil deeds
11. Appeal to live ethically – with love
The third discovery emphasizes the Creator’s continuous existence based on love.
This can be proven using the relationship between the Creator and people. This seems to boil down to the functioning of people – their actions (including thought) – with the participation of the Creator. This permanent contact functions continuously because people act continuously. People cannot function without the Creator. The Creator continuously participates in everyone’s lives by giving the impulse of love, which contains the elements of rationalism and intelligence as well as good emotions and feelings. Both elements are necessary for effective action in the environment, including the human environment. The Creator, the Source of Love, endowed people with innate sovereignty by giving them choice. This includes choosing to accept or reject love. This mechanism and its consequences are well known.
The materials (see document 8) show how to act admirably – how to lead a great life by building, and not severing, connections. Moreover, it is interesting that action is a great innate human attribute – we have to act. As a result of our relationship with the environment, we cannot live unless we act.
Details:
12. Human thought and action with the aid of the Source of Life – the Creator’s evaluation of human actions – constantly being with the Creator, the Source of Life
The fourth discovery concernsREINCARNATION,
i.e. moving from one incarnation to another through an energy-special state of life, according to its essence. The materials expand our knowledge on this topic beyond the general statements made so far. The phenomenon of moving from one state of being to another is specified, and an essential explanation of its causes given. This opens a new chapter on reincarnation and on looking at life as a seemingly ongoing process.
Details:
13. Reincarnation – the transition from one body to another through an energy- spiritual state.
14. The moral objection to abortion and contraconception.
An appeal to cease life-manipulating practices.
I encourage you to become acquainted with my theory in more depth
Paweł Pietrzyk.
2
The elationship between animals and people
Intro
People are transformed into animals and vice versa, creating a kind of process loop – see documents 1, 2, 3 and 4.
1. Reincarnation loop
Animals are people who have irreparably damaged their genetic makeup by committing an evil deed and have been reincarnated to the animal level for repair – they complete their genetic make-up with the parts the evil deed destroyed earlier. Once repaired, they leave the animal world to reenter the human world as children.
Paweł Pietrzyk
11 October 2007
2. Antievolutionism – gene theory
Gene damage – reincarnation on the level of the same gene less the damaged element.
Evidence supporting the hypothesis:
A dog standing on its hind legs has two legs, two arms, an upright posture and a head with eyes, nose, ears and other sensory elements. The dog has emotions and feelings and uses the same environment as people – it consumes food, eliminates the products of metabolism, etc. It also tires, sleeps and reproduces.
Obviously animals live shorter. Where do they go?
The conclusion regarding the similarity between the human and canine organism is astonishing while genetics has proven that of the chimpanzee. Moreover, it is worth emphasizing that all animal organisms are alike and, perform the same bodily functionswithout exception – even bacteria.
There is a clear gene deficiency ladder here, which does not (as above) change the nature of an organism’s being or its functioning in the environment.
The following processes can be deduced:
- genetic descent – gene damage, and
- genetic ascent – gene repair. This is connected with a change in the dimension of being, e.g. the dimension of humans, equids, monkeys, anthropoid apes, reptiles, amphibians, bacteria, rodents, viruses, etc.
Emotional semantics (words or expressions with hidden meanings relating to feelings and emotions based on truth) also contains statements such as man-beast, snake-man, as sly as a fox, as strong as an ox, etc., which refer to certain personality traits that bring us closer to a particular level, or dimension, of the being of the organism and the soul.
Food types also indicate elements bringing people closer to another dimension. This depends on what is consumed.
Ascending and descending genetic reincarnation is often confused with horizontal reincarnation. This involveschanging into a different form and is often connected with a complete personality change but not death - the end of being at a given level, or dimension, of life. This turns evolutionary thought on its head.
Going further, it is worth risking the claim that this damage has to involve faulty acting at a given level of living, which eliminates a given organism or soul from this level. The same happens upwards – ascending. In the language of punishment or sin this is nothing less than removal – removing someone from the community at a given level of being and compelling him/her to appear in another.
The answer is, or can be, given by scientific genetics in a way that ranks all organisms according to the ladder of beings, the ladder of damages and climbs this ladder to the higher levels including the human one.
The genetic quantum of damage is easily determined by comparing species, e.g. a human and a chimpanzee (about 95 percent of human genes). The whole world is based on quanta, e.g. the structure of matter, so this should be easy to grasp.
Natural elimination through genetic death is caused by the individual engaging in deeds such as killing, rape and improper eating, which we know is connected with a situation of great shock and an inability to function in the psychological sphere ( “person” can be replaced with “organism”).
Two practical conclusions follow:
1 People who act against life are genetically damaged and eliminated by nature. The existing antidotes, e.g. genetic treatment, seem to involve implanting a good gene into the faulty one. Good genes are therefore implanted into sick people. Genetic treatment based on implanting genes should be eliminated.
Implanting is an undeniable fact.
2 Levels of being, understood as a life environment and as a group of organisms, must have an opportunity to be reborn after damage. Without the natural environment, no organism can function properly, be reborn, or ascend or even descend to another level. The steps that should be taken in this respect involve serious and wide-ranging protection of ecosystems such as PARKS, ECOLOGICAL ZONES and quiet zones with a view to full and symbiotic life functioning of all organisms. The needs of people in this domain who feel the need for such actions are great and are widely supported by people, even organizationally.
The simplest, and at the same time serious, consequence of the GENE HYPOTHESIS, to use a strong verbal expression, is the movement from the human level to other levels and conversely.
This means that every member of the international community has a duty to treat the living world – the world of animals – with respect. This means providing complete protection – even against many inventions and achievements of civilization.
Paweł Pietrzyk
15 March 2004
3. The sovereignty of a person inside and outside the mother’s womb
A child is always sovereign and its sovereignty and being are unlimited.
Where do people come from if they are sovereign? The mother feeds her child at first in the environment of her body. The child’s body is always external – sovereign. The umbilical cord is an additional element serving exclusively to provide food and oxygen from the placenta. A child does not come into being from its mother. Birth is the loving acceptance of a child by its mother and father, and the child remains in its mother’s womb in a birth environment until it is time to leave.
The waves of the child’s body are always transmitted by its cells. They become specific waves during growth and are observable in detail in connection with the child’s development after a certain time. This applies to the waves building the parts of the body. These waves exist from the outset and do not appear at any discernible moment from conception. The waves of a child differ from those of its mother and father at every stage of development. They are not a combination of the parents’ waves but are unique for each individual.
When parents bring a child into the world in an act of love, they do not suffer any loss, they do not divide and no component of the organisms of the mother and father unite, which, were it the case, might suggest the creation of a new person, the child. There is only the unsurpassed joy of the parents. Moreover, the mother is in a wonderful state of joy and love, which continues until the child reaches maturity. This proves that she is not alone and that the joy stems from the miraculous communion of at least two people - in this case during pregnancy and the period after birth.
Similarity cannot be determined by the facsimile principle – it is another person in the case of childbirth, although the strong partial closeness of mother and child for the purpose of birth preserves some likeness. If the child is to mature, then its waves have to be close to those of its mother to ensure a wave bond and other bonds. All bodily functions are formed independently. The mother merely feeds the child and provides love and warmth. She does not control its development, apart from spiritual contact. Thisis manifested in the joy of pregnancy. Joy is a manifestation of the co-existence of two souls – a spiritual contact. The other ties needed for maturity appear after birth.
Two elements jointly contribute to the birth of a child – the pre-embryonic human being (ovum) from the womb and the spermatozoon from the man’s genitalia – a pre-embryonic person appearing withthe adults without any will or effort from us. The child is the grace of the source of life that determines it. The child, then, is not formed in the body of the womanbecause it is immersed in an environment of love and in the miracle of conception of the two components creating its body – an independent, sovereign child. The child grows and develops in the woman’s body, obtaining the food it needsto grow in a form prepared for absorption outside the digestive system, which will start working once the child leaves its mother’s body. People have not been authorised to create other people. Could we even imagine ourselves creating one another? The child is externally provided with whatever it needs to survive, grow and develop in the mother’s womb in preparation for life outside the womb and external sustenance. Everything the child needs is provided in a different manner but still originates from the mother, and is still external –from the beginning through the different stages of development until maturity. This external sustenance is assured during the entire period of the child’s development – its coming into the world.
If the parents only take part in the child’s delivery – its birth – where do people come from and how is this possible without our will? The answer is simple. They come from outside and from the sphere of love, because children are full of love and it is a joy to be with them. Moreover, we have no right to interfere with anyone’s coming into the world under any circumstances, especially given that people do not come into being out of the bodies or souls of their parents, because they come into the world with their own individual soul and nucleus, a recording of the body in its growth, a beginning which always develops into an individual.
ABORTION – the termination of birth is madness. No one would dare claim that people create people. People come to others from outside to be born.
The present civilisation has formed moral forms of existence in line with the principles of life to the extent it can achieve this, i.e. it does not let life realize its full potential.
ABORTION is murder and terminating birth violates a sovereign person in their mother’s womb. Bear in mind that a person in the womb is sovereign, although helpless and defenceless. Both situations against life are catastrophic for the perpetrators, in addition to the effect on society at large and life in general. Someone has given birth to many of us. Having been granted the miracle of birth, we cannot treat others differently. We must let them live too.
IN CONCLUSION
Some people need to realize that they were born thanks to others and that it is impermissible to deny the miracle of birth toothers through their attitude to life, i.e. they should open up to the grace of MOTHERHOOD – THE BIRTH OF OTHERS.
CHILDREN COME IN THE GRACE OF LOVE in which we can, and should, take part because life without love is empty – literally nonsense.
Paweł Pietrzyk
20 June 2005
4. Animal thought
All animals think because they have brains. The brain is the centre of thought in people and animals. Certain parts of the brain are reduced in some animals but they still exist because the thinking organ functions. Thought is essentially the same in people and animals.
Paweł Pietrzyk
11 February 2008
5. An evil deed – a crime against the life of others – their independent will
An evil deed is committed when someone acts in a way that directly or indirectly HARMS OTHERS by interfering with, or destroying, their sovereign will. This is aggression which may simply remain a nuisance or can have life threatening consequences, i.e. a state in whicha person cannot exercise their independent will. Causing this dysfunction of a person’s independent will is tantamount to paralysing life – halting a person’s functioning – because the independent will the Creator gave us is the only instrument we have to serve life and, there is no life without it. Rendering someone’s independent will dysfunctional is enormously detrimental and, when done deliberately, is a CRIME, which causes the perpetrator to suffer permanent gene damage and descend to a lower level, i.e. from the human to the animal level in the appropriate descending reincarnation. After committing a crime, a person can choose repentance or repair on the animal level and, to this end, has been deprived by the CREATOR of the ability to act fully by being equipped with particular organic functions which are limited and adapted to the main roleto be fulfilled, i.e. contemplation. This is meant to induce a revaluation of everything that led to the crime so that it can be condemned and rejected and will result in a return to functioning in love, or to a life in a bond with others, with the bond being constantly confirmed by actions. To recapitulate, negating life is a conscious violation, a limiting of someone’s independent will, which results, following the dysfunction of the victim, in the perpetrator losing human genetic make-up. He is eliminated from the community of human beings by the force of the Creator’s construction. This is logically understandable. Behaviour such as the desire to eliminate can also be observed in the emotions of the victims and those connected with them. Harming others is not only an assault on life, but the destruction, observed throughout history, of the living environment, as generally understood, in order to destroy someone. Proportionate DEFENCE, which must have the effect of defending or protecting, is the appropriate response to an act of aggression, i.e. a limiting of independent will
Paweł Pietrzyk
21 March 2008
6. Do not kill animals! After all, they are reincarnated people. Become a vegetarian – you are not a predator!
The phenomenon of eliminating weakened individuals who can no longer live in a healthily, i.e. who are genetically damaged, was formed by the CREATOR OF THE WORLD into a strong unequivocal construction of the world around us. The principle that healthy individuals are not attacked by predators is well known. Thisproves that a healthy animal is supposed to live and fulfil its innate goal – life – which means repairing itself after an evil deed which caused reincarnation at the animal level. Apart from the fact that healthy individuals must not be killed because this contradicts the nature of life, viz. life itself, this would lead to the ABSURD SITUATION OF KILLING EVERYONE – THE MUTUAL DESTRUCTION OF LIVING BEINGS WHICH ANIMALS ARE. Utilising the institution of DEFENCE is the only case where killing is acceptable. This can be accomplished by humans using human means and by animals through the institution of the predator, which kills in defence of the animal and human communities because healthy individuals cannot tolerate the presence of a person or individual who is a centre of aggression and destruction and whose presence destroys the harmony in the environment of life waves that everyone transmits and receives. The fact that human bodies are not equipped with appropriate hunting instruments or an appropriately formed digestive tract is sufficient proof that only predators are authorised to kill and eat animals. Herbivores demonstrate that eating plants is sufficient for survival. Given this, killing animals in order to eat them (excluding predators) violates the nature of life and acts against the CREATOR, who established the natural order of the world. As part of this order, predators fulfil their duty to defend the genetic order by eliminating genetically damaged animals, which will be reborn at lower levels of existence as healthy individuals after undergoing descending reincarnation. Descending to a lower level of animal existence is caused by committing an evil deed involving the destruction of life – harming another person or individual – as is descending to the animal from the human level.
Paweł Pietrzyk
21 March 2008
7. The moral objection to eating meat
In light of recognized natural processes – reincarnation processes – only predators can legitimately assist in the descending reincarnation of genetically damaged individuals – damaged to the point that they have to descend to a lower level of life - provided they (predators) act appropriately within the limits indicated above, i.e. in respect of ill, irreparable individuals (descending reincarnation at the animal level involves eating genetically damaged individuals, which frees the soul to move to another level and assume a bodily form there again).
ONE MUST NOT EAT HEALTHY ANIMALS and unhealthy ones can be eaten only by specialized predators, which can identify genetically damaged individuals destined for descending reincarnation by the CREATOR.
Paweł Pietrzyk
20 April 2008
3
Creation of the World
Intro
The fact of the creation of the World by the Creator seems to close all discussion on the topic. The vision outlined here links creationism with certain major tenets of Darwinism.
8. The theory of ascending and descending genetics – evidence for the existence of the Creator
The theory of descending and ascending genetics confirms the fact that the primary level of life is the human level and the animal level is secondary to it and that this is closely linked to gene reduction.
This upward and downward reincarnation contradicts evolution as a method of establishing life on Earth, although it does not contradict striving for perfection – evolution through repentance in order to return to the primary human level from the animal level.
This is indisputable evidence that people were created and at the human level first. This was accomplished by whoever created man together with the mechanism of descending and ascending genetics, i.e. the CREATOR. This constitutes a proof for the existence of the CREATOR. Moreover, the mechanism of eliminating individuals that harm life – descending genetics – shows that the CREATOR wants people to live in accordance with, and honour, the essence of life he created. This is further evidence for the existence of the CREATOR. This mechanism manifests itself in practice in that harming someone’s life rigorously causes the elimination of the wrongdoer through reincarnation to the animal level, i.e. to the appropriate rung on the genetic ladder. The animal level is a place for repenting – repairing oneself and one’s genetic make-up in the direction of completing it to the dimension of the human genetic make-up.
Paweł Pietrzyk
16 January 2008.
9. The role of memory – the goodness and love matrix
Everything is committed to memory – nothing can be hidden. Memory has the additional effect of marking any departures from the nature of life – these are engraved in our memories so that we can account for and repair them. The role of memory, and the way it functions, is a function of the compatibility of life with goodness – with love – because only such an inscription in memory gives comfort in life as opposed to evil, which stigmatises a person. This is achieved through memory but only until the moment of repairing the evil deed. People have to repent all the evil they have done. Memory and the way it functions in the work of repentance emphasizes the fact that the purpose of human life is to live according to the principles of goodness and love established by the CREATOR. We cannot function without goodness and love. This can be proven by the simple example of functioning in politics, where it is impossible to function without a good image – we either leave politics or do not enter in the first place. The goodness MATRIX is a construct given to us – it is beyond human creativity. This proves that it was given to us when the world was created, which makes it divine and constitutes another proof of the existence of the CREATOR. That this matrix is indispensable can be proven by the existence of the many religions and human aid organizations functioning in the lay world. Religious and lay human aid organizations are equal in terms of goodness. This includes those that protect life, the environment, etc. The area covered by these two types of organizations is quite significant. These organizations protect goodness despite the morbid tendencies in the world.
THE GOODNESS AND LOVE MATRIX is a transcendental phenomenon strongly rooted in the social domain and which can, as a whole, rebuild what evil has destroyed.
Paweł Pietrzyk
20 January 2008
10. The mechanism of gene damage caused by an evil deed
A human being is a wave phenomenon – the whole body emits waves on the basis of the flow of neural impulses which reflect all the life processes.
This takes place on the basis of the human somatic element which is directly or indirectly guided by volitional processes. The direct process is human action directed at achieving some volitionally set goal, whereas the indirect process is volitional action based on the desire to live and results in an organism’s living, functioning. Wave phenomena have their core wave transmission base in the form of a gene transmitting a particular type of wave in accordance with life established in the world. This also makes the the waves, or their content, compatible with the base transmitting them. This compatibility between the waves and their transmission base is as strictly determined in living organisms as it is in technical equipment. The correctly functioning organism always exhibits compatibility of this kind.
Things are different if full compatibility is lacking but a wave can still be regarded as being within a life norm. However, if the content of a given wave is incompatible with life – there is evil in it – the transmitter is destroyed, blown up, in respect of its discrepancy with life. The destruction of a gene transmitter results in an inability to transmit the necessart waves and by the same token puts a stop to a person’s life. The destruction of a gene necessitates reincarnation to a lower level – to the animal level – where the deficient gene will be sufficient to allow existence.
Existence at sub-human levels boils down to transmitter – gene – repair, so that a complete human gene, capable of emitting the full spectrum of life waves, can be recreated.
Paweł Pietrzyk
18 January 2008
11. An appeal to live ethically – with love
Scientific evidence illustrates the necessity to live in accordance with the nature of life, i.e. in a way conducive to forming bonds – GOOD emotions and feelings. This obviously includes refraining from harming anyone, including differently shaped individuals, i.e. animals. If not, the wrongdoer will descend to lower levels of existence. This is due to the strict correlation between an evil deed and genetic damage, i.e. the necessity to descend to a lower level of existence after being reincarnated. The mechanism of scientific cognition revealed the need to live in harmony with the natural process, which means caring about bonds and loving others in order to be able to live among people. Every human action contains an inherent emotional element (we can only do good or evil due to the sovereign will Creator gave us). Cold logic tells us to live according to the essence of life – in a way conducive to bonding – because genetic damage will occur otherwise.
APPEAL:
WE MUST LIVE COMPLETELY IN ACCORDANCE WITH NATURE FORMED BY THE SOURCE OF LIFE SO AS NOT TO BECOME AN ANIMAL WHILE BEING REPAIRED.
Paweł Pietrzyk
20 April 2008
4
People and the Source of Life
Intro
The fact of the continous existence of a Creator based on love. This can be proven using the Creator-mankind relationship. This seems to boil down to a person functioning and acting (including thinking) with the participation of the Creator.
12. People thinking and acting with the participation of the Source of Life – the Creator’s evaluation of human actions – constantly being with the Creator – the Source of Life.
THE SOURCE OF LIFE – THE CREATOR
participates in a person’s every activity and, because of the sovereignty we have been given, we are dealing with actions which are compatible and incompatible with the Creator’s will – those which go against the essence of life, leading to various direct and indirect violations and acts of aggression against others. The participation mechanism is simple. THE SOURCE OF LIFE evaluates our actions in terms of their compliance with life as an absolute value. Hence the significance of action.
Observing the environment is the first stage of human action – search-oriented thinking in the environment in which we live and which we observe. This process is inextricably linked with evaluating observations in terms of their usefulness to the nature of life. This helps us make decisions that have value, i.e. which support life. Based on the results obtained while observing experiences, a person undertakes other actions at higher stages of activity. The observed environment emits signals or impulses regarding its state. People interpret these as situations which are deficient or inappropriate to life. These are the needs of the environment and must be duly satisfied. Achieving the appropriate state results from the will of the Creator which manifests itself in providing prompts as to what is in agreement with life and what is not. Other actions performed on the basis of the accepted experience of an observation often depend on a person’s choice after becoming acquainted with the prompt regarding the quality of the observation in the Source of Life’s system of evaluation. Evaluating actions, including observation, is a process based on an energy signal from the Creator that the observation – the effect of search-oriented thinking, of the perception of reality – is in agreement with love, which may or may not be acknowledged. People generate observations – the experience of observation conducive to love (conducive to life and others) and its opposite.
A signal from the Creator is an impulse of energy carrying information about a particular environment being suitable to live in, relating to a given observation or other human actions on higher levels of activity.
The person makes a choice after receiving the signal from the Creator and after the process of evaluative thinking.
A signal from the Creator about concordance with life gives a person a prompt as to what is appropriate and conformable to His will. In this way, the Creator manifests his love towards humanity - a type of asymmetrical relationship in actions undertaken by people. The decision-making process regarding acknowledgement of the evaluation ends every action stage. Once completed, the action cannot be undone until the Source of Life sends the next prompt. The second stage of action involves processing the information that comes from the evaluated observational information in order to take action in accordance with a given person’s life needs in the environment he/she lives in – fulfilling environmental needs observed earlier. This involves eliminating the deficiency – bringing the environment to its appropriate state – which also involves human participation. Human intentions regarding actions arise. These, like all other actions, are subject to evaluation by the Source of Life and are therefore subject to evaluative thinking. Once the evaluating person has acted, a choice arises as to which option for further action that satisfies a need deemed worth fulfilling should be pursued. The third stage of human action consists in technically preparing to complet the task that will fulfil the need designated to fulfil the intention.
The third stage, as with the observational action and the action aimed at determining the intention, is the technical preparation for action involving its determination, its evaluation by the Source of Life and human evaluative thought. Choice, as the completion of the decision-making process, comes last.
The next stage is action proper – a deed consisting in realizing an intention with the appropriate technical means.
Initiating action is preceded by preparation, evaluation by the Source of Life, human evaluative thought, and making the choice which activates it. Evaluation by the Source of Life, human evaluative thought, and the choice which lasts throughout the action are constantly renewed. The next stage of human action, which is part of the whole action process cycle, is exclusion – completing the action. This involves withdrawing the human motor force – the vital force.
This action likewise comprises the stages of preparation, evaluation by the Source of Life, evaluative thought and making a choice. The three stages of human action finally come together to make up a complete action which comprises technical preparation, the action proper, and completion. These function as described above. The next stage of human action is action consisting in reliving completed actions – the contemplation that creates the analysed experience.
Contemplation is an action of a synthetic and analytical nature against a background of an action completed earlier and has its own life process, i.e. action, stages of evaluation by the Source of Life, human evaluative thought and making a decision.
The experience acquired during the action, if experienced properly, becomes a basis for further action. Every action stage creates a product which is the object of the human action and its evaluation by the Source of Life, provided that the person has accepted the valuation of the Source of Life, which manifests itself in actions conducive to creating bonds and precisely tuned to the needs of the environment, i.e. compatible with the message of love. Non-acceptance of the evaluation of the Source of Life results in destruction directed against others and/or oneself. Everyone, in their sovereignty, chooses whether or not to follow the prompts emanating from the Source of Life and containing the message of love.
Every action compatible with the message of love is realized according to the will of the Source of Life, based on compatibility with life, and the person’s choice, and follows the principles governing every action.
Actions performed according to essence of life improve the energy state – the person is full of positive energy. Positive energy is conducive to the willingness to live, i.e. it has an influence on generating the motor energy needed to act, i.e. to live. Given the continuous flow of impulses from the life environment to the person (individual), human action in the form of observation is constantly activated whenever a person is in a conscious state. The constant activation of observation by the environment of life through the sending of impulses which are automatically responded to opens the way to further actions such as determining intentions, technically preparing for action, action proper, ending action and contemplating action.
It is impossible for a person not to act. Action is an innate human trait. We fall ill when we do not act. People have to accept action to avoid tiring.
We are also constantly guided by the evaluation by the Source of Life towards admirable actions which do us good and guarantee a wonderful life in love.
Living in love necessitates, , in addition to doing good, acting with precision in the life environment. So far, it has not been so obvious that this is an ingredient of love. However, it is and this is because doing something good for others – for the bond – requires acting effectively and precisely in the life environment, based on the elements of rationalism and intelligence. The above-mentioned conditions for doing good for the sake of the bond and for acting precisely and effectively in the environment, are necessary in order to do anything for others. There is no other way.
Paweł Pietrzyk
23 March 2008.
5
Reincarnation
Intro
Reincarnation – transition through an energy- spirit state from one body to another, i.e. moving from one incarnation to another through an energy state – a special state of being –according to the essence of life.
14. Reincarnation - transition through an energy-spiritual state from one body to another.
Reincarnation is the transfer of a soul from a source body to a target body after being reincarnated. It has an energy-spiritual phase.
The soul always leaves the body when it does not match the structural formation of the body cells – the formed body – which in every incarnation are composed from the moment of conception and birth to match the energy-spiritual state.
The first stage of reincarnation is a change in the constitution of the soul which then ceases to match the structural make-up of the body. This commences the process that ultimately leads to the transition to another body.
The next stage of reincarnation is the division of a person’s energy constitution – the soul, along with the elements ascribed to it – into its constituent male and female energy components.
The structural elements allocated to energies, as stated above, are responsible for the development of the future organism. This separation involves relocating the above-mentioned life energies, along with the elements ascribed to them, to the reproductive systems of the future parents. The energies come together so that male energy is drawn to a man and female energy to a woman. Those elements structurally belonging to the soul are responsible for the development of the entire structure of the body. There are enough elements responsible for building the the body in the spiritual state desspite the small size of the energy structure in the energy state. People in an energy state, without a body, function in this state according to the principles which govern it.
Life continues even when a person is in an energy state without a body. In the material domain, energy changes into matter and vice versa according to the well-known formula of E=mc2.
The material domain also encompasses the life environment in which processes take place – energy- mass processes. These are similar to those which take place in the life energy domain – intelligent energy. The cycle of changes involving organisms follows the sequence of an organism in a bodily form, an energy-spiritual form, and a bodily form again.
The third stage of reincarnation involves the operations or life processes that take place in the parents’ reproductive systems, where life energy – a soul with the elements responsible for an organism’s development – assumes the form of basic cells (the ovum for female energy located in the woman’s body and the spermatozoon for male energy located in the man’s body). A basic cell carries half of everything needed to live in a bodily form, including genetic material. This state of existing as an organism’s basic cells is the pre-embryonic state. Biological energy – life energy – consists of male and female components as indicated above, with the female energy responsible for emotions and feelings and the male energy responsible for intelligence and reason. This functional division of life energy also corresponds to the two components of love, i.e. goodness and appropriateness of action in a given environment. Everyone has these two energies – everyone is a composition of both.
These two attributes often function separately in people, whereas they need to be used together to be compatible with the essence of life. This happenswhen the two features can be combined in a way that fosters goodness – creating bonds between people – in a particular environment.
The third stage of reincarnation lasts until the moment of conception, when the organism’s two basic cells combine to make a developing organism in a bodily form.
The fourth stage of reincarnation involves the union of the organism’s two basic cells. This takes place during an act of love – of reproduction – with the indispensable participation of the parents. A person in embryonic form appears as a result of the reproductive act and continues to develop in the woman’s body during pregnancy. Pregnancy in animals may unfold differently than in women and is usually a (sometimes huge) simplification (some animals are conceived outside the female’s body) but still retains the essence of motherhood. At the moment of conception, female and male energies combine to form an organism that functions in the life environment – a combination capable of realizing love. This means that a person has undertaken to live according to the principle of the sovereign will granted by the Creator. This will in animals is structurally limited compared to the human norm. The whole process of reincarnation ends once the young person, or individual, reaches maturity.
There are various kinds of reincarnation, i.e. passing from one corporeal being to another through an energy-spiritual state of being.
Descending reincarnation consists in descending from a higher level – e.g. the human level – to a lower animal level. Descending reincarnation marks the beginning of the reincarnation loop, which can be described as descending to a lower level of being, to have the consciousness previously damaged by an evil deed repaired before returning to a higher level. The soul is separated from the body as part of the loop. This is because of the genetic damage caused by the evil deed – an act against love or a principle established by the Source of Life.
After separation from the body, the soul is divided into female and male energies. These find their way to the reproductive systems of the future parents. The person descends to the level he/sheearned while alive and everything is done according to the genetic damage caused by the evil deed. In reproductive systems, the separated soul takes the form of basic cells (ovum and spermatozoon) which will give rise to a future organism – the corporeal form of a person corresponding to the undamaged part of the body with respect to the input, i.e. human, body. In the act of love – a reproductive act – the basic cells unite to form a uniform organism comprising male and female life energies. The aim of descending reincarnation is is to repair the damage caused by committing an evil deed – an act destroying others through such conscious action directed against a person’s sovereignty that its destructive force leads to a disturbance in a person’s life resulting in their inability to function. In simple terms, an evil deed is any kind of violation of a high destructive force committed purposefully and consciously. Eliminating such individuals from human society by sending them to a lower level for repair makes logical sense. Preventing people from repeatedly doing evil makes the destruction of humanity less likely.
A person committing an evil deed loses human genotype and receives incomplete animal genotype. This somewhat incapacitates the person, which is good in that it allows him/her to focus on self-repair. People are reduced by what they abused, i.e. what they destroyed by evil behaviour. Repair takes place in the psyche – in the spiritual dimension – and repairing the damaged gene automatically affects corporeality, which returns to its original human dimension. Consciousness has to be repaired. This is what lets us act in accordance with life - the essence of life, i.e. absolute love determined in its strong structure by the Source of Life. Once a person is perceptually ready to observe and act in accordance with a valuation congruent with love, he/she can live among people again. This will be achieved by the appropriate descending reincarnation. The person needs the will to act for the benefit of life – the goodness of love – to achieve this. If the process of repair proceeds correctly, a state of accepting love will automatically appear, thereby accepting the Source of Life. This is tantamount to being in the right state of consciousness for normal life, i.e. life at the human level, because everything experienced in this state of consciousness is right – an ideal state. This is a wonderful state that allows us to be in a state of love. Landing positively in a state of repair means condemning and rejecting evil. As there is no sense in continuing in an incapacited state, the process of ascending reincarnation commences.
Ascending reincarnation begins with the moment of removing the barrier which makes life at the higher human level impossible, i.e. changing the wrong state of consciousness in respect of the valuation of undertaken actions, which results in an energy state too high for the corporeal state. This causes the soul to separate from the body while the life energy is divided into female and male energies (as in descending reincarnation) of the parents’ reproductive systems. Ascending and descending reincarnation are identical in principle provided, however, that people undergoing ascending reincarnation are in the right state of consciousness for life at the human level.
When Summarising reincarnation, it should be stated that people move between levels of life in connection with their state of consciousness as reflected in the energy state of the soul. Parents do not create children. They merely help them re-enter the world from another incarnation. Moreover, life is a continuous process – it is incessant and consists of being in a state of corporeality or life energy – a soul – which is also life albeit in a different form. A person is a complete living whole whatever state he/she is in. The Creator only creates a person once and lets him/her live continuously in different incarnations, where carnal and spiritual states alternate. Whether a person descends to the animal level depends entirely on him/herself – on what he/she did to others. Everthing damaged by an evil deed has to be repaired at the animal level. The bodily functions lost earlier due to an evil deed return after successful repair. The damaged soul is repaired at the animal level and the body follows. The primacy of the source dimension – the soul – inheres in every human action.
Paweł Pietrzyk
27 March 2008.
15. A moral protest
The objection to abortion and contraconception is that they make it impossible, due to the processes mentioned above, for people to re-enter the world from other incarnations, as conception and birth mark the last stage of the reincarnation process.
Paweł Pietrzyk
17 April 2008
16. An appeal to cease life manipulating practices
The existence of reincarnation is scientifically proven and reincarnation itself is evidence that souls move from one incarnation to another in stages. The soul is separated from the body in the first stage, the basic cells assume a pre-embryonic form in the second and an embryonic form, which develops during pregnancy, in the third. Manipulating or interfering with any of thesereincarnation stages is unacceptable because it destroys a person – an individual – who exists in a form that differs from those our senses perceive.
A person in any form or reincarnation phase is a living being and exists in it only once. No phase is repeatable. Hence there is an absolute necessity to protect the reincarnation process, including all its phases. Protecting reincarnation processes means protecting human beings or a human beings at lower levels of existence. Reincarnation scientifically confirms that people come to other people during ascending reincarnation and go through various reincarnation phases which must not be tampered with. This includes grafting them onto other organisms or plants, depriving them of anything, strengthening anything, or otherwise using people or animals in any way which is simply harmful. Everyone has the right to rebirth after reincarnation. This is a natural right given us according to the rules of the reincarnation process designed by the Creator. Everyone has the privilege of fulfilment through reincarnation.
NEITHER ASCENDING REINCARNATION (returning to the human level) NOR DESCENDING REINCARNATION (going to the animal level for repair) MAY BE TAMPERED WITH because these migrations are justified by the essence of life. People and animals live continuously and exist in various forms of being inherent in reincarnation.
Paweł Pietrzyk
20 April 2008
6
TEACHING PROGRAM
The PROGRAM aims to help you correctly orient yourself to living life-goodness for a life that relies on fostering life.
Apart from helping you orient yourelf to life, the second part of the TEACHING PROGRAM helps depict the life situation. This also has a natural basis – THE NATURAL STRUCTURE OF FORMED LIFE – established by this CENTRE OF WILL appointed by life.
Everyday life is pointless without an understanding of the NATURAL STRUCTURE OF LIFE.
The PROGRAM is addressed to everyone who needs help in orienting themselves to life and life situations, i.e. the ones in which they find themselves.
Research results can be found at www.naturaswiata.pl.
7
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• Animal rights. Vegetarian cooking.
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• The HIMALAYA esoteric spiritual university
• Vege.pl
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Translation - English 1
Invitesen
Mifala i prisentem tri niufala tingting we mifala i faenem abaot strakja blong wol:
Fesfala niufala tingting ia hem i abaot rileisensip bitwin ol animol mo ol pipol. Mein tingting blong poen ia hem i ol man oli jenis i go long ol animal mo ol animol oli jenis i go long ol man. Wok blong man i jenis i go long ol animol mo ol animol oli jenis i go long ol man hem i mekem wan kaen proses saekol – luk dokumen 1, 2, 3 mo 4.
Olgeta ditel
1. Riinkaneisen saekol
2. Wanem we i stap insaed long tingting blong Jin
3. Wan pikinini hem i gat paoa mo otoriti mo i indipenden evri taem; I nogat limit long paoa mo otoriti mo indipenden neja blong hem mo laef blong hem.
4. Tingting blong ol animol
5. Wan rabis aksen we wan man i mekem
6. No kilim ol animol
7. Man i no akseptem blong kakae mit from hem i no wan stret fasin
Namba tu niufala tingting we mifala i faenem hem i konfemem se Krieta i mekem Wol. Hemia i sarem evri diskasen abaot topik ia. Tingting we i stap ia i putum tugeta tingting we i folem wanem baebol i talem abaot hao wol i kam wetem hemia blong blong Charles Darwin. Man i kam feswan long wol ia ale ol animol oli kam bihaen – luk dokumen 5, 6 mo 7. Mifala i invaetem yu blong ridim ol dokumen ia. Ol tingting we ol dokumen ia oli tokbaot oli gud mo oli save jenisim wol long saed blong save blng yumi abaot Krieta mo olsem wanem yumi stap tritim ol animol. Mo tu, i luk olsem se ol jenis ia bae oli afektem ol fasin blong yumi long wan pemanen wei. Ol fasin ia i inkludim fasin blong no alaoem abosen, blong no kilim o kakae ol animol mo blong no jenjenisim laef from bae ol man i tingbaot se oli mas wok folem wanem we Krieta i wantem se bae oli mekem – folem ol rul we i stap – we oli no go agensem gudfala fasin mo lav we i mekem man i tritim nara man olsem brata. Hemia hem i tru from se ol animol (ol man insaed long wan narafala bodi) oli bon i kam from se i gat samting i rong wetem ol jin.
Olgeta ditel:
8. Tingting we i tokabaot jenetiks we i go antap mo jenetiks we i kam daon – pruf we i soem se i gat Krieta blong Wol.
9. Wok blong memori. Gudfala fasin mo lav pat blong hem
10. Proses we ol rabis fasin oli damejem jin.
11. Apil i go long man blong i laef folem ol gudfala prinsipol – wetem lav
Namba tri niufala samting we mifala i faenem hem i soem impotens blong tingting we i talem se Krieta hem i stap oltaem mo lav nao i stamba blong laef blong hem ia. Rileisensip we i stap bitwin Krieta mo ol man hem i prufum hemia. I luk olsem se mein tingting bihaenem hemia hemi wei we man i wok - ol aksen (includim tingting) - wetem patisipesen blong Krieta. Kontak ia we bae i no save finis, we i stap bitwin man mo Krieta i stap oltaem from se ol man oli wok oltaem. Ol man oli mas wok wetem Krieta, oli no save wok olgeta wan. Oltaem Krieta i stap wok long laef blong evriwan tru long strong filing blong lav we hem i givim long ol man. Insaed long filing ia i gat gudfala tingting, save, mo ol gudfala filing. Tugeta samting ia tufala i mas stap blong mekem se samting i wok gud long envaeromen mo hemia i inkludim long envaeromen blong ol man. Krieta, we hem i Sos blong Lav, hem i givim paoa, otoriti long ol man mo mekem oli indipenden taem oli bon i kam. Otoriti ia hem i givim long ol man tru long paoa we oli gat blong jusum samting. Hemia i inkludim paoa blong jusum lav or blong no akseptem lav. Ol man oli save gud long paoa blong jusum mo no jusum samting mo ol risal blong hem.
Olgeta infomeisen long dokumen 8 oli soem olsem wanem man i save akt long wei we i stret – olsem wanem man i save gat wan laef we i gud we i gud tru long fasin blong bildimap ol rileisensip mo no spoelem ol rileisensip. Mo tu, aksen hem i wan gudfala fasin we i stap finis insaed long ol man taem oli bon i kam mo hemia hem i wan intresting samting – yumi mas akt. Rileisensip bitwin yumi mo envaeroen i mekem se yumi mas akt blong yumi laef i stap.
Olgeta Ditel:
12. Tingting mo aksen blong man wetem givhan we Sos blong Laef i givim – Krieta i skelem ol aksen blong ol man – stap oltaem wetem Krieta, Sos blong Laef.
Namba fo niufala tingting we mifala i finemaot hemi abaot riinkaneisen,
hemia hemi proses we wan laef i lego bodi we hem i stap insaed long hem mo i go tekem wan narafala bodi tru long wan spesel eneji kondisen blong laef, folem mein pat blong hem. Olgeta infomeisen oli talem moa abaot topik ia bitim ol jenerol tingting we mifala i givim long stat kasem naoia. Ol infomeisen ia oli poenemaot gud proses blong muv long wan bodi i go long wan narafala bodi mo oli explenem gud wanem nao i mekem proses ia i hapen. Hemia i openemap wan niufala japta long saed blong riinkaneisen mo long saed blong man i lukluk laef olsem wan proses we bae i gohed oltaem.
Olgeta Ditel:
13. Riinkaneisen – wan bodi i jenis i go long wan narafala bodi tru long wan eneji-spirijuol kondisen.
14. Man i no tekem abosen o kontrasepsen from hem i no wan stret fasin.
Wan apil blong stopem ol wok blong jenjenisim kondisen blong laef.
Mi enkarejem yu blong save moa long ol tingting blong mi.
Pawel Pietrzyk.
2
Rileisesip bitwin ol animol mo ol man
Fes Tok
Ol man oli jenis i go long ol animol mo ol animol oli jenis i go long ol man, wan situeisen we i mekem wan kaen samting olsem wan proses saekol.
1. Riinkaneisen saekol
Ol animol oli ol man we oli bin damejem ol jin blong olgeta mo ol jin ia oli nomo save kam gud bakegen. Hemia i hapen taem ol man oli mekem wan rabis fasin mo oli jenis i go long level blong ol animol blong go long ripea – Oli putum bak ol pat blong ol jin we ol rabis wok we oli mekem i bin distroem festaem blong karembak evri jin blong olgeta. Taem we oli riperem ol jin blong olgeta finis, oli lego wol blong ol animol mo oli go bak long wol blong ol man olsem ol pikinini.
Pawel Pietrzyk
11 Oktoba 2007
2. Ol tingting we oli agensem evolusen – Wanem we i stap insaed long tingting blong jin
Jin i damej – riinkaneisen long level blong semfala jin nomo maenas pat we i kasem kil.
Pruf we i sapotem tingting ia:
Wan dok we i stap stanap long tufala leg blong hem bihaen, i gat tu lek, tu han, bodi blong hem i stap long wan stret posisen mo i gat wan hed we i gat ol ae, nos, ol ia wetem ol narafala pat blong hed we oli save sensem ol samting. Dok ia i gat ol filing mo i yusum ol semak envaeromen olsem ol man – hem i kakae kakae, i sisit mo pispis aot ol prodak blong ol kemikol proses long bodi we oli jenisim kakae i go long eneji mo mekem bodi i gro, mo ol narafala samting olsem. Hem i stap harem se i taed, i slip mo i mekem pikinini.
I klia nomo se ol animol oli no liv longtaem. Oli go wea?
Desisen we i kamaot folem infomeisen we i rilet long ol samting we oli semak long ol man mo ol animol olsem ol dok hem i mekem man i sapraes bigwan be wanem we jenetik i talem i bin pruvum finis ol semak samting bitwin ol man mo ol manki. Mo tu, hem i impoten blong poenemaot se evri animol oli semak mo ol bodi blong olgeta oli mekem semak wok – inkludim bakteria tu.
I klia se i gat wan hol long lada blong ol jin long ples ia, we i no jenisim laef blong wan samting we i gat laef o olsem wanem hem i wok long wan envaeromen.
Yumi save luk olgeta proses ia we oli stap andanit ia:
- jin i go daon – jin i kasem damej, mo
- jin i go andap – jin i go long ripea. Hemia i rilet wetem wan jenis we wan laef i go tru long hem, eksampol, long level blong ol man, ol animol olsem hos, ol manki, ol antropoid manki, ol reptael, ol animol olsem ol frok, bakteria, ol animol olsem ol rat, ol vaeras, mo ol narafala animol olsem.
Ol toktok we mining blong olgeta i rilet long ol filing we oli tru oli inkludim tu ol toktok long inglis lanwis olsem ‘man-beast’, snake-man, as sly as a fox, as strong as an ox, mo ol narafala toktok olsem we oli tekem tingting i go long sam fasin blong ol man we oli tekem yumi i go klosap moa long level blong laef blong samting we i gat laef ia mo long sol.
Ol kaen kakae tu oli stap soem ol samting we oli stap karem ol man i go klosap moa long wan narafala level. Hemia i dipen long wanem oli kakae.
Samtaem ol man oli stap konfusum riinkaneisen blong ol jin we i stap go andap mo hemia we i stap go daon wetem riinkaneisen we i go stret. Wetem riinkaneisen we i go stret, wan laef i tekem wan narafala bodi mo samtaem hem i rilet long wan ful jenis long saed blong fasin mo tingting be i no involvem det – en blong wan laef long wan level blong laef. Hemia i oposit blong wanem we evolusen i tokbaot.
Mo tu, i gud blong poenemaot, nomata we maet bae plante man i no agri long poen ia, se damej ia i involvem aksen we i no stret long wan level, we i tekemaot wan samting we i gat laef o sol long level ia. Semak samting i tekem ples long riinkaneisen we i go andap. Long lanwis blong panisman o sin, hemia hemi semak nomo olsem wok blong tekemaot man – tekemaot wan man long komuniti long wan level blong laef mo fosem hem blong kamaot long wan narafala wan.
Ansa hem i, o saens jenetiks i save givim wan ansa, long wan wei we i rankem evri samting we i gat laef folem lada blong ol samting we oli laef i stap, lada blong ol damej mo i klaem lada ia i go long ol level we oli stap andap moa inkludim level blong ol man.
Taem yumi komperem ol katigori we oli divaedem ol animol long olgeta, yumi save wokemaot amaon blong damej we ol jin oli kasem, eksampol, wan man wetem wan manki (araon 95% blong ol jin blong ol man). Wol ia i folem amaon we man i save kaontem, eksampol, strakja blong ol ril samting long wol, mekem se bae hem i isi blong man i andastanem.
Hem i nomol blong man i aot tru long jenetik det we i stap tekem ples taem wan man i mekem ol fasin olsem kilim man, rep, mo no kakae gud. Yumi save se hemia i involvem wan taem we man i sori bigwan mo tingting blong hem i no save wok gud (‘samting we i gat laef’ i save riplesem ‘man’).
Tu lasfala gudfala desisen, we i kamaot folem ol infomeisen antap ia, oli stap andanit ia:
1 Ol man we oli akt agensem laef hemia ol jin blong olgeta oli kasem damej mo hemia bae i aotem hem long level we oli stap long hem. Ol tritmen we oli stap, eksampol jenetik tritmen, i luk olsem se i involvem wok blong putum wan gud jin i go insaed long wan we i nogud. I minim se oli stap putum ol gudfala jin insaed long ol sikman. I gud blong oli aotem ol jenetik tritmen we i involvem wok blong putum ol gudfala jin insaed long ol nogud wan.
Yumi mas akseptem nomo se wok blong putum wan gud jin insaed long wan nogud wan hem i stap gohed.
2. Ol level blong ol samting we oli laef i stap, we yumi tekem olsem wan laef envaeromen mo olsem wan grup blong ol samting we i gat laef, oli mas gat janis blong bon bakegen afta we oli kasem damej. Sipos najorol envaeromen i nogat, bae i nogat wan samting we i gat laef bae i save wok gud, bon bakegen o go antap long wan narafala level o go daon tu. Long saed ia, ol step we oli mas tekem i mas involvem wok blong protekem ol ekosistem wetem wan strong tingting mo wok ia i mas kavremap fulap eria blong ol ekosistem olsem ol PAK, OL ERIA WE OLI DIVAEDEM FOLEM EKOLOJI BLONG OLGETA, mo ol kwaet eria. Tingting bihaen long hemia hem i blong mekem se evri samting we i gat laef oli save gat wan level blong laef we i gud mo level blong rileisensip bitwin olgeta we i luk oli dipen long wanwan long olgeta, hem i gud tu. I gat ol man we oli stap long ol eria ia mo ol nid blong olgeta oli plante, mo oli luk se ol kaen aksen olsem hemia andap ia oli mas tekem ples mo ol man long fulap ples oli stap sapotem olgeta mo oli kasem sapot tu long level blong oganaeseisen.
Blong talem long wan strong wei, risal blong TINGTING BIHAEN LONG JIN we hem i moa simpol mo semtaem we hem i save afektem ol samting we oli laef long wan bigfala wei, hem i taem wan samting we i gat laef i muv aot long level blong man i go long ol narafala level mo taem wan samting we i gat laef i muv aot long ol narafala level i go long level blong ol man.
Hemia i minim se hemi wok blong evri memba insaed long intanasonal komuniti blong tritim evri samting we i laef long wol ia – wol blong ol animol – wetem rispek. Hemia i minim se man i mas gat proteksen agensen evri samting – nomata sipos hemia i agensem plante samting we man i kamap wetem, mo ol ajivmen blong sivilaeseisen.
Pawel Pietrzyk
15 Maj 2004
3. Paoa blong wan man blong folem tingting blong hemwan, insaed mo aotsaed long bel blong mama.
Wan pikinini hem i gat paoa mo otoriti blong folem tingting blong hemwan mo i no gat limit long paoa ia.
Sipos ol man oli gat paoa mo otoriti blong folem tingtintg blong olgeta wan, be oli kamaot wea? Festaem, mama i fidim pikinini blong hem insaed long envaeromen blong bodi blong hem. Oltaem, bodi blong pikinini hem i stap aotsaed – i gat paoa mo otoriti blong folem tingting blong hemwan. Rop blong nambiton blong pikinini hem i wan narafala samting we wok blong hem i blong givim kakae mo oksijen aot long samting we i kamaot afta pikinini i bon. Wan mama hem i no givim laef long pikinini blong hem. Taem wan pikinini i bon, hemia hem i min se mama mo papa tufala i akseptem wan pikinini wetem lav, mo pikinini ia i stap insaed long bel blong mama blong hem long wan envaeromen we i stret blong pikinini i stap long hem bifo i kamaot, kasem taem blong kamaot.
Evritaem, ol sel oli sendem ol wev blong bodi blong pikinini ia. Taem pikinini i stap gro, naoia oli ol klia wev mo afta sam taem, man i save luk evri smolsmol ditel blong ol wev ia we i rilet long divelopmen blong pikinini. Semak samting i hapen wetem ol wev we oli stap bildim ol pat blong bodi. Ol wev ia oli stap long stat finis i kam mo oli no kamaot long eni taem we man i save poenemaot, stat long taem we wan ek i joen wetem spem. Ol wev blong ol pikinini oli difren long hemia blong mama mo papa blong hem long evri stej blong divelopmen. Wanwan man i gat ol wev we oli blong hem hemwan nomo, ol wev ia oli no ol miks we i kamaot taem yu putum ol wev blong papa mo mama i go wanples.
Taem wan papa mo mama i mekem wan pikinini i bon i kam long wol long wan akt blong lav, tufala i no lusum eni samting, tufala i no divaed mo i nogat wan pat blong bodi blong mama mo papa i joen i kam tugeta. Sipos i olsem, hem i save minim se tufala i krietem wan niu man, pikinini ia. Be long taem ia papa mo mama tufala i hapi bitim mak. Mo tu, wan gudfala hapines mo lav i kavremap mama, we i gohed blong stap kasem taem we pikinini i bigwan. Hemia i pruvum se hem i no stap hemwan mo stamba blong hapi filing ia hem i wan mirikel we i involvem komunikeisen blong ol tingting mo filing bitwin tu o moa man. – long keis ia long taem we mama i gat bel mo long taem afta we bebi i bon.
From nomo se fasin o feis blong wan pikinini i semak olsem blong papa mo mama blong hem, hemia i no minim se man i save yusum ol samting ia blong talem sipos pikinini i semak olsem ol perens – taem pikinini i bon hem i wan narafala man, no mata we mama mo pikinini tufala i gat wan rileisensip we i strong from hemia i nid blong stap taem bebi i bon mo i mekem olsem se tufala i semak. From we pikinini i mas gro i kam bigwan, ol wev blong hem i mas stap klosap long ol wev blong mama blong hem blong mekem se ol wev oli joen mo ol narafala samting oli joen. Evri wok bodi we ol pat blong bodi oli mekem oli kamaot wanwan. Mama, wok blong hem hem i blong fidim mo lavem mo tritim gud pikinini nomo. Hem i gat spirijual kontak wetem bebi nomo be hem i no kontrolem divelopmen blong hem. Hemia i kamaot folem hapines we woman i filim taem hem i gat bel. Hapines hem i wan saen we i soem se tu sol tufala i liv tugeta long semak ples – hem i wan spirijual kontak. Ol narafala koneksen we pikinini i nidim blong i gro oli kamaot afta we pikinini i bon.
I gat tu samting i joen tugeta blong mekem wan pikinini i bon – man we i stap long wan stej we i no divelop yet (ovum) insaed long bel blong mama mo spem blong man we i kamaot long tambu pat blong man – wan man we bodi blong hem i no divelop yet mo i kamaot wetem ol bigfala man long wan wei we i no folem tingting o wok blong yumi. Pikinini hem i greis blong sos blong laef we i mekem i kamaot. I mekem se pikinini hem i no karem bodi blong hem insaed long bodi blong woman from se hem i stap insaed long wan envaeromen we lav i kavremap hem mo insaed long wan mirikel we i involvem proses we ek blong woman i joen wetem spem blong man we i mekem bodi blong hem – wan indipenden pikinini we i gat paoa mo otoriti blong folem tingting blong hemwan. Pikinini ia i gro mo divelop insaed long bodi blong woman, i karem kakae we i nidim blong gro mo kakae ia i stap long wan kondisen we hem i save tekem aotsaed long daejestif system, we bae i stat wok taem we pikinini i lego bodi blong mama blong hem. Ol man oli nogat otoriti blong mekem wan narafala man. I posibol blong luk yuwan yu mekem wan narafala man? Wanem we pikinini i nidim blong laef, gro mo divelop insaed long bel blong mama blong hem, hem i kam aotsaed, blong priperem pikinini blong laef aotsaed long bel blong mama blong hem mo blong laef aotsaed long wol. Evrisamting we pikinini i nidim, oli kam long wan difren wei be oli kamaot yet long mama, mo oli kam aotsaed – long stat, tru long ol difren stej blong divelopmen, kasem taem we pikinini i bigwan. Aotsaed help ia i stap oltaem truaot long ful taem we pikinini i stap divelop – taem i kam long wol.
Sipos ol mama mo papa oli tek pat nomo blong dilivarem pikinini – long taem we hem i bon – wea nao ol man oli kamaot long hem mo olsem wanem nao hemia i posibol sipos i no wil blong yumi? Ansa i simpol nomo. Oli kam aotsaed, long wan lav envaeromen from ol pikinini oli gat fulap lav mo ol man oli hapi taem oli stap wetem olgeta. Mo tu, yumi nogat raet blong involv wetem laef blong wan man we i stap kam blong kam long wol, nomata wanem kaen kondisen yumi stap feisem, espeseli from oli no kamaot folem bodi o sol blong ol perens blong olgeta, from oli kam long wol wetem sol mo nukleis blong olgeta wan, wan rikoding blong bodi taem i stap gro, wan stat we oltaem i divelop i go long wan man.
ABOSEN – Fasin blong endem laef hem i wan kranke samting. I nogat wan man bae i strong inaf blong talem se ol man oli mekem ol man. Ol man oli kam long ol narafala man blong oli bon mo oli kam aotsaed.
Sosaeti naoia i putum ol standed blong laef we oli folem ol prinsipol blong laef we i kasem wan stej we naoia abosen i save tekem ples, hemia i minim se sosaeti i no letem laef blong i divelop i ko kasem stej we hem i save kasem.
ABOSEN hem i fasin blong kilim man mo fasin blong stopem wan bebi blong i bon hem i go agensem wan man we i gat paoa mo otoriti blong folem tingting blong hemwan, we i stap insaed long bel blong mama blong hem. Yu mas tingbaot i stap se wan man we i stap insaed long bel blong mama blong hem i gat paoa mo otoriti blong folem tingting blong hemwan, nomata we hem i no save helpem hemwan o wan narafala man mo hem i no save difendem hemwan. Tugeta wok blong go agensem laef oli nogud long saed blong ol man we oli mekem, mo tu long saed blong wei we hem i afektem sosaeti mo laef long wan jenerol wei. Wan man i bin bonem plante long yumi. From we oli bin givim mirikel we i luk yumi bon i kam, yumi no save tritim ol narafala wan long wan difren wei. Yumi mas letem olgeta oli liv tu.
BLONG FINIS
Sam man oli mas luksave se oli bin bon i kam from ol narafala man oli alaoem blong oli bon i kam mo man i no alao blong no givim mirikel we i luk man i bon, long ol narafala man tru long ol tingting blong olgeta aboat laef. Hemia i minim se i gud blong oli akseptem greis blong kam WAN MAMA – BONEM OL NARAFALA MAN.
OL PIKININI OLI KAM LONG GREIS BLONG LAV we yumi save mo i gud blng yumi tek pat long hem from se sipos lav i no stap insaed long laef, bae hem i emti – I nogat mining.
Pawel Pietrzky
20 Jun 2005
4. Tingting blong ol Animol
Evri animol oli tingting from oli gat brein. Brein hem i senta blong tingting long ol man mo ol animol. Wetrem sam animol, sam pat blong brein blong olgeta oli smol be oli stap yet from se pat we i stap tingting hem i wok yet. Tingting hem i semak nomo long ol man mo ol animol.
Pawel Pietrzyk
11 Februari 2008
5. Wan rabis wok – wan kraem agensem laef blong ol narafala man – independen wil blong olgeta.
Taem wan man i akt long wan wei we i SPOLEM OL NARAFALA MAN tru long ol wok we i agensem o distroem indipenden wil blong olgeta, hemia man ia i stap mekem wan samting we i no stret. Hemia hem i wan aksen we i yusum fos blong go agensem ol raet blong wan narafala man mo hem i save stap olsem wan problem o i save lid i go long sam situeisen we i putum laef blong wan man long denja. Hemia i minim wan situeisen we wan man i no save eksasaem indipenden wil blong hem. Fasin blong mekem indipenden wil blong wan man i nomo wok hem i semak olsem fasin blong paralaesem laef blong hem – mekem man i nomo save wok – from se Krieta i givim wan tul nomo we yumi save yusum blong mekem wok long laef mo tul ia hem i indipenden wil. Sipos tul ia i nogat, bae i nogat laef. Fasin blong stopem indipenden wil blong wan man hem i olsem we yu spoelem man ia long wan wei we i bigwan mo sipos yu minim nomo blong mekem, hemia hem i wan KRAEM mo i mekem jin blong man we i mekem kraem ia bae i kasem damej we i nogat ripea blong hem, mo bae i go daon long wan level we i stap daon long hemia we hem i bin stap long hem. Hemia i minim se hem i bin stap long level blong man be bae hem i go daon long level blong ol animol folem stret riiknakeisen we i go daon. Afta we wan man i mekem wan kraem, man ia i save sori from rong we hem i mekem o i save go from ripea long level blong animol. Blong mekem man ia i lukluk long tufala rod ia, Krieta i mekem se man ia i no save akt fulwan from se i gat limit long wanem we sam pat blong bodi blong hem oli save mekem mo ol pat blong bodi ia oli jenis folem mein wok we bae hem i mekem, hemia i minim wok blong tingting. Hemia hem i blong mekem se man ia i tingting mo skelem evrisamting we i lid i go long kraem ia blong mekem se yumi save tok strong agensem mo no akseptem fasin mo bae i mekem man i go bak blong wok long lav, o long laef we bae hem i gat wan rileisensip wetem ol narafala man mo ol aksen bae oli mekem se rileisensip ia bae i stap oltaem. Olsem samari. fasin blong tekemaot laef, hem i wok blong go agensem mo limitim wan indipenden wil blong wan narafala man mo man i save gud se hem i stap mekem rong. Afta we man we oli agensem hem i stap long wan kondisen we i nomo nomol, man we i agensem hem bae i lusum ol jin blong man we i stap insaed long hem. Folem wanem we Krieta i talem, bae man ia i aot long komuniti blong ol man. Man i save andastanem hemia. Bae man i save luk se man we oli agensem hem bae i wantem se oli aotem man ia mo olgeta tu we oli klosap long hem bae oli wantem semak samting. Fasin blong spoelem laef blong ol narafala man hem i wan atak agensem laef mo tu hem i wok blong distroem, olsem we man i save lukim i hapen long taem bifo i kam, envaeronmen we i laef, olsem we man i andastanem, blong spoelem wan man. Proteksen agensem wan atak we i strong semak olsem atak we i kam, we hem i blong difend o protektem man, hem i stret ansa blong wan atak we i kam. Hemiai minim wan wok we i limitim indipenden wil blong wan man.
Pawel Pietrzyk
21 Maj 2008
6. No kilim ol animol! Sipos yumi lukluk gud, ol animol oli ol man ia we oli riinkanet. Man i nomo mas kakae mit – yu yu no wan predeta!
KRIETA BLONG WOL nao i kamap wetem strong loa blong wol raon long yumi we i talem se wan man we i wikwik we i no save gat wan helti laef, hemia i minim olgeta we jin blong olgeta i damej. Plante man i save long prinsipol we i talem se ol spredeta oli no stap atakem ol helti man. Hemia i pruvum se wan helti animol i sapos blong liv mo fulfilim ol eim blong hem we hem i bon wetem i kam – laef – we i luk hem i riperem hemwan afta we hem i mekem wan nogud rong we i mekem hem i riinkanet long level blong animol. Wan risen from wanem man i no mas kilim ol narafala helti man hem i from se fasin ia i go agensem laef, be wan moa risen hem i from se fasin ia bae i lid i go long KRANKE SITUEISEN WE EVRIMAN I KASEM KIL – DISTRAKSEN BLONG OL SAMTING WE OLI GAT LAEF WE OLI OL ANIMOL. Yumi save akseptem wok blong kilim man sipos nomo we hem i hapen taem wan man i kilim wan narafala man blong difendem hemwan. Hemia i save tekem ples sipos ol man oli yusum ol human wei mo sipos ol ol animol oli yusum ol fasin blong ol predeta, we oli kilim samting blong difendem animol mo komuniti blong ol man from se ol helti man oli no save alaoem wan man we hem i stap atakem mo destroem olgeta blong i stap wetem olgeta. Oli no save alaoem wan man we i stap spolem nogud situeisen we i luk ol man oli stap gud wetem wanwan long olgeta, long envaeromen blong ol laef wev we evriman i stap sendem mo risivim. Ol bodi blong ol man oli nogat eni pat we oli save yusum blong ronem ol samting we oli gat laef o oli nogat wan kaen rod blong kakae i pas tru long hem we hem i stret blong daegestem mit. Hemia hem i inaf pruf se ol predeta nomo oli gat otoriti blong kilim mo kakae ol animol. Ol laef samting we oli kakae ol plant nomo oli soem se sipos man i kakae ol plant nomo hem i save laef nomo. Wetem hemia, fasin blong kilim ol animol blong kakae olgeta (hemia i no inkludim ol predeta) hem i go agensem laef mo i go agensem KRIETA we hem i putum najurol oda blong wol. Olsem pat blong oda ia, ol predeta oli fulfilim wok blong olgeta blong difendem oda blong ol jin mo blong mekem hemia, oli mas karemaot laef blong ol animol we jin blong olgeta i kasem damej. Ol animol ia bae oli bon bakegen i kam olsem ol helti man, long ol level blong laef we oli stap daon moa, afta we oli bin go tru long proses blong riinkaneisen we i go daon. Situeisen we i luk wan samting we i gat laef i go long wan level blong animol laef we i mo lo hemi kamap taem wan man i mekem wan rabis fasin we i involvem distraksen blong laef – spolem wan narafala man – semak olsem we wan samting we i gat laef i lego level blong man mo go daon long level blong animol.
Pawel Pietrzyk
21 Maj 2008
7. Man i no akseptem blong kakae mit from hem i no wan stret fasin
Wetem wanem we yumi save abaot ol najurol proses – ol riinkaneisen proses – loa i aloaem ol predeta nomo blong givhan long proses we ol man we ol jin blong olgeta oli damej oli riinkanet i go daon – damej we oli kasem hem i kasem wan mak we oli mas go daon long wan level blong laef we i lo mo bitim hemia we oli bin stap long hem – be loa i alaoem hemia sipos nomo we olgeta (ol predeta) oli no akt i go ova long limit we i stap andap, hemia i minim long keus blong ol sik man mo ol man we oli nomo save riperem olgeta (riinkneisen we i go daon, long level blong animol i involvem wok blong kakae ol man we ol jin blong olgeta i damej. Hemia bae i mekem se sol naoia i fri mo i save muv i go long wan narafala level mo tekem wan bodi longwe bakegen)
NO MAS KAKAE OL HELTI ANIMOL mo ol spesel predeta nomo we oli save poenemaot ol man we ol jin blong olgeta i kasem damej mo KRIETA i talem se oli mas riinkanet i go daon, bae oli save kakae ol animol we oli no helti.
Pawel Pietrzyk
20 Eprel 2008
3
Kriesen blong Wol
Fes Tok
Hem i tru se Krieta i mekem Wol ia mo hemia i sarem evri toktok we i rilet long topik ia. Lukluk we i stap ia i joenem bilif we i folem wanem we baebol i talem abaot kriesen blong wol wetem sam bigfala bilif long saed blong evolusen we Charles Darwin i kamap wetem.
8. Tingting we i tokbaot jenetik we i go andap mo hemia we i go daon – pruf se i gat wan Krieta i laef i stap.
Tingting we i tokbaot jenetiks we i go daon mo hemia we i go andap hem i konfemem nomo mein level blong laef hem i level blong man mo level blong animol hem i kam namba tu long hem. Hem i konfemem tu se proses blong katem daon ol jin hem i gat wan rileisensip we i klosap wetem level blong man mo animol.
Proses blong riinkanet i go andap mo daon hem i go agensem evolusen olsem wan rod blong putum laef long planet blong yumi, be hem i no go agensem tingting we i talem se man i wok blong mekem se hem i kam wan gud man moa – evolusen tru long fasin we man i sori from rong we hem i mekem blong mekem se hem i aot long level blong animol mo go bak long level blong man, mein level.
Hemia hem i wan pruf, we man i no save kwestenem, se ol man oli kamaot festaem long level blong man. Man we i krietem man tugeta wetem ol proses blong jenetiks we i go daon mo hemia we i go andap, hemia hem i minim KRIETA. Hemia hem i mekemap pruf se i gat KRIETA i laef i stap. Mo tu, proses blong aotemaot ol man we oli stap spolem laef – jenetiks we i go daon – hem i soem se KRIETA i wantem se ol man bae oli liv folem, mo honarem, tru laef we hem i mekem. Hemia hem i wan moa samting we i prufum se i gat wan KRIETA i laef i stap. Long ril laef, proses ia hem i soem hemwan tru long situeisen we taem wan man i spolem nogud laef blong wan narafala man, bae man we i mekem problem bae i aot i go long animol level tru long riinkaneisen, hemia i minim se hem i go long stret ples blong hem long lada blong jenetiks. Level blong animol hem i wan ples blong man i sori from rabis fasin we hem i bin mekem – blong riperem hemwan mo evri jin blong hem blong mekem i go semak long level blong evri jin blong ol man.
Pawel Pietrzyk
16 Januari 2008
9. Wok blong memori – gudfala fasin mo lav pat blong hem
Evri samting i stap long memori – i nogat samting i save haed. Wan narafala wok blong memori hem i blong makem eni fasin we i no folem ol nomol wei blong laef – ol samting ia oli stak insaed long ol memori blong yumi blong mekem se yumi save eksplenem olgeta mo riperem olgeta. Wok blong memori, mo wei we hem i wok, hem i from se laef wetem gudfala fasin – wetem lav – oli save stap mo wok wanples from taem man i putum ol samting we i soem ol fasin olsem long memori, bae i helpem hem long laef be i no olsem ol rabis samting we oli mekem man i no harem gud. Memori i mekem wok ia be kasem taem nomo we oli riperem rabis fasin ia. Ol man oli mas sori from evri rabis fasin we oli bin mekem. Memori mo wei we hem i wok long wok we i luk man i sori from ol rong we hem i mekem, hemi soem impotens blong tingting ia se eim blong laef blong wan man hem i blong liv folem ol prinsipol blong gudfala fasin mo lav we KRIETA i putum i stap. Yumi no save lego gudfala fasin mo lav i stap aotsaed long wok blong yumi. Yumi save luk pruf blong hemia long wei we politik i wok, we man i no save wok sipos hem i nogat wan gudfala fes – yumi save mekem tu samting nomo, yumi joenem politik o yumi no joenem politik long fes ples. MEIN PAT blong gudfala fasin hem i wan tingting we oli givim long yumi – Hem i wan samting we ol man oli no save mekem. Hemia i prufum se oli givim long yumi taem oli krietem wol. Hemia i mekem se hemi olsem krieta mo hem i wan narafala pruf se i gat wan KRIETA i laef i stap. Ol plante jioj mo ol oganaeseisen we oli stap wok fri long wol blong givhan long ol man oli ol pruf se i gat bigfala nid blong gat ol mein pat ia. Ol jioj oganaeseisen mo ol oganaeseisen we oli oganaeseisen we oli stap wok fri nomo blong givhan long ol man oli ikwel long saed blong ol gudfala fasin. Hemia i inkludim olgeta we oli stap protektem laef, envaeromen mo ol narafala samting olsem. Eria we i anda long tufala kaen oganaeseisen ia i bigwan lelebet. Ol oganaeseisen ia oli protektem gudfala fasin nomata we i gat ol rabis samting i stap hapen long wol.
MEIN PAT BLONG GUDFALA FASIN MO LAV hem i wan spesel samting we i planem hemwan strong finis long sosol eria mo hem, taem evri pat blong hem i stap, i save bildim bakgegen wanem we rabis fasin i destroem.
Pawel Pietrzyk
20 Januari 2008
10. Proses we ol rabis fasin oli damejem jin
Wan man hem i wan wev – ful bodi i stap sendemaot ol wev folem flo blong elektrisiti we i stap travel folem ol nef faeba we oli ripresentem ol proses blong laef.
Hemia i stap hapen from i folem bodi pat blong ol man we ol proses blong wil oli gaedem long wan daerek wei o long wan wei we i no daerek. Daerek proses hem i aksen blong ol man we hem i mekem from i wantem kasem sam objektif we hem i bin disaed blong kasem, be proses we i no daerek hem i aksen we man i disaed blong tekem we i kamaot long strong filing blong wantem laef mo i mekem se wan samting we i gat laef i laef i stap mo i mekem wok blong hem. Ol bes we transmisen blong wev i stap tekem ples oli stap olsem wan jin we i stap transmitim wan kaen wev folem laef we i bin stap long wol. Hemia i mekem tu se ol wev, o ol samting we oli mekemap ol wev ia oli save wok o liv gud tugeta wetem ol bes we oli stap transmitim olgeta. Hemia hem i kamaot folem ol strik desisen we oli aplae long ol samting we oli gat laef we hem i semak wetem ol strik desisen we oli aplaem long ol teknikol ekwipmen. Sipos wan samting we i laef hem i stret wan bae evritaem bae hem i wok mo liv gud tugeta wetem bes blong hem.
Be situeisen i difren sipos i no evri pat blong wev i save wok mo liv gud tugeta wetem transmisen bes be yet oli save lukluk wan wev se hem i stap insaed long wan laef. Be sipos ol samting insaed long wan wev oli no save wok mo liv gud tugeta wetem laef – i gat rabis samting insaed – bae transmita i kasem damej, bosta from se i no stret wetem laef. Taem oli distroem wan jin transmita, bambae hem i nomo save transmitim ol wev we hemi mas transmitim mo hemia tu bae i stopem laef blong wan man. Taem oli distroem wan jin, hemia bae i minim se riinkaneisen long wan level we i moa lo i mas tekem ples – long level blong animol – long ples ia bae jin we i no gud tumas ia bae i save laef long hem.
Mein samting long saed blong laef long level we i klosap long hemia blong ol man hem i transmita – jin - ripea, blong mekem se oli save krietem bakegen wan ful jin blong wan man, we i save sendem evri kaen wev blong laef.
Pawel Pietrzyk
18 Januari 2008
11. Apil i go long man blong i liv folem ol gudfala prinsipol – wetem lav
Pruf we i kamaot long saens i soem se man i mas liv folem neja blong laef, hemia i minim long wan wei we bae i save alaoem man blong mekem ol rileisensip – Ol GUDFALA filing. I klia nomo se hemia i inkludim fasin blong no spolem eni man, inkludim ol narafala laef we sep blong olgeta i difren, hemia i minim ol animol. Sipos no bae man we i mekem rong bae i go daon long ol narafala level blong laef. Hemia hem i risal blong strik koneksen we i stap bitwin wan rong we i nogud mo damej we wan jin i kasem hemia i minim se afta we riinkaneisen i tekem ples laef ia i mas go daon long wan level we i mo lo. Ol proses blong tingting oli soem se man i mas liv long wan wei we i stret wetem ol najurol proses, hemia i minim se man i kea abaot ol rileisensip mo lavem ol narafala wan blong mekem sua se hem i save liv wetem ol narafala man. Insaed long evri aksen blong man i gat wan pat we i rilet long filing we man i bon wetem i kam finis (yumi save mekem gud o rabis samting nomo from indipenden wil we Krieta i givim long yumi). Tru komon sens i talem se yumi mas liv folem impotens blong laef – long wan wei we i alaoem yumi blong mekem rileisensip – from sipos no bae ol jin oli damej.
APIL:
YUMI MAS LIV FULWAN FOLEM NEJA WE SOS BLONG LAEF I MEKEM BLONG MEKEM SE YUMI NO KAM WAN ANIMOL TAEM YUMI GO LONG RIPEA.
Pawel Pietrzyk.
20 Eprel 2008
4
Ol Man mo Sos blong Laef
Fes Tok
Long ril laef, wan Krieta i stap oltaem mo stamba blong laef blong hem hem i lav. Oli save prufum hemia tru long rileisensip we i stap bitwin Krieta mo man. I luk olsem se mein tingting bihaen long hemia hem i wan man we i stap wok mo akt (inkludim tingting) mo Krieta tu i tek pat long wanem we man i stap mekem.
12. Tingting mo aksen blong man wetem givhan we Sos blong Laef i givim – Krieta i skelem ol aksen blong ol man – stap wetem Krieta oltaem – Sos blong Laef.
SOS BLONG LAEF – KRIETA
i stap tek pat long evri aktiviti we wan man i mekem mo, from paoa mo otoriti we oli givim long yumi we i mekem yumi save folem tingting blong yumi wan, yumi stap dil wetem ol aksen we oli stret mo oli no stret wetem wil blong Krieta – ol aksen we oli go agensem stamba blong laef, we oli lid i go long ol difdifren kaen aksen we i spolem man long wan wei we i daerek o long wan wei we i no daerek mo ol aksen we i spolem narafala man tru long fos. Wok blong patisipesen hem i simpol. SOS BLONG LAEF i skelem ol aksen blong yumi folem ol rul blong laef olsem wan wan stret valiu. Hemia i mekem se aksen hem i wan impoten samting.
Fes stej blong aksen blong man hem i blong lukluk envaeromen – wok blong tingting we eim blong hem hem i blong lukaot samting insaed long envaeromen we yumi liv long hem mo insaed long envaeromen we yumi luk. Oli no save seperetem proses ia wetem hemia we i involvem wok blong skelem ol obseveisen blong luk sipos oli save mekem o no mekem wan gud samting long neja blong laef. Wan man i mekem ol narafala aksen long ol stej blong aktiviti we oli moa hae, bes long ol risal blong ol obseveisen we hem i mekem logn ol eksperiens. Envaeromen we man i obsevem i sendemaot ol siknal we i rilet long kondisen blong hem. Oli man oli wokemaot sipos ol siknal ia oli minim ol nogud situeisen o ol situeisen we oli no stret long laef. Ol samting ia oli ol nid blong envaeromen mo oli mas mitim ol nid ia long wei we i stret. Wil blong Krieta nao, we i soem tru long ol help we hem i stap givim we i talem wanem i stret o wanem i no stret wetem laef, i mekem se envaeronmen i save kam bak long wan gud kondisen. Samtaem ol narafala aksen we man i mekem folem eksperiens we evriwan i agri long hem, blong wan obseveisen oli dipen long wanem rod wan man i disaed blong tekem afta we hem i kam blong save gud help we i rilet long kwaliti blong obseveisen long sistem blong skelem samting we Sos blong laef i stap folem. Wok blong skelem ol aksen, hemia i inkludim obseveisen, hem i wan proses we i bes long wan eneji siknal we Krieta i sendem we i talem se obseveisen ia – risal blong tingting we eim blong hem i blong lukaot samting, o risal blong tingbaot wanem i stap hapen long ril laef – hem i agri wetem lav. I posibol se bae oli akseptem o oli no akseptem hemia. Ol man oli kamap wetem ol obseveisen – eksperiens blong obseveisen we hem i alaoem lav (we i alaoem laef mo ol narafala samting) mo oposit blong hem.
Wan siknal we Krieta i givim hem i wan siknal we i holem infomeisen abaot wan envaeromen abaot wan envaeromen we man i save liv long hem, we i rilet long wan obseveisen o ol narafala aksen blong ol man long ol level blong aktiviti we i mo hae.
Wan man i disaed wanem rod bae hem i tekem afta we hem i risivim siknal we i kam long Krieta mo afta we hem i go tru poses blong skelem samting.
Wan siknal we Krieta i givim we i soem ol fasin we oli stret wetem laef hem i helpem wan man blong save wanem hem i stret mo wanem hem i stret mo i folem wil blong Hem. Tru long wei ia, Krieta i soem lav blong hem long ol man – wan kaen rileisensip we i no stret folem ol aksen we ol man i mekem. Proses blong mekem desisen we i akseptem ivalueisen hem i endem evri stej blong aksen. Taem we hemia i finis, oli nomo save jenisim aksen ia bakegen kasem taem we Sos blong Laef i sendem narafala help. Namba tu stej blong aksen hem i blong skelem ol infomeisen we i kamaot long infomeisen we i kamaot long ol obseveisen. Hemia hem i blong tekem aksen we i stret wetem nid blong laef blong wan man insaed long envaeromen we hem i liv long hem – mitim ol nid blong envaeromen we yumi bin luk bifo. Hemia i involvem wok blong karemaot ol samting we i no stret – karem envaeromen i kambak long stret kondisen blong hem – mo ol man oli involv long wok ia. Wanem we ol man oli wandem mekem, i kamandap. Sos blong Laef bae i skelem olgeta ia, semak olsem ol narafala aksen, so hemi minim se oli oli ivalueitem ol aksen ia. Taem we man we i skelem samting i finisim wok blong hem, naoia hem i mas disaed wiswan rod nao blong tekem we bae i mitim wan nid we i impoten blong fulfilim. Namba tri stej blong aksen blong ol man i involvem prepereisen long teknikol level blong finisim wan wok we bae i fulfilim wan nid we oli jusum se bae hem nao i mekem wanem we oli wantem mekem i kam tru.
Namba tri stej, semak olsem aksen blong lukluk mo aksen we eim blong hem hem i blong wokemaot wanem man i wandem, hem i prepereisen, long teknikol level, blong tekem aksen. Hemia i involvem wok blong wokemaot wanem blong pripe, Sos blong Laef i skelem mo man i skelem wetem tingting blong hem. Wanem we man i jusum, we hem i lasfala samting long proses blong mekem desisen hem i kam laswan.
Neks stej hem i parapa aksen – wan samting we man i mekem we i involvem wok fulfilim wan samting we hem i wandem, wetem ol stret teknikol tul.
Prepereisen, wok blong skelem samting we Sos blong Laef i mekem, wok blong skelem samting long tingting we man i mekem mo desisen blong tekem wan aksen oli ol proses we oli tekem ples bifo man i tekem aksen. Wok blong skelem samting we Sos blong Laef i mekem, wok blong skelem samting long tingting we man i mekem, mo desisen blong tekem wan rod we i stap kasem taem we aksen i finis oli ol samting we oli riniu oltaem. Nekis stej blong aksen blong man, we hem i pat blong ful saekol blong proses blong aksen hem i taem man i nomo alao blong tek pat. Hemia i involvem wok blong tekemaot man – fos we i impoten.
Aksen hem i inkludim olgeta stej semak olsem olgeta andap ia: pripereisen, Sos blong Laef i skelem samting, man i skelem samting long tingting mo desisen we man i mekem abaot wanem rod blong tekem. Trifala stej blong aksen blong man oli kam tugeta blong mekemap wan ful aksen we i inkludim prepereisen long teknikol level, ril aksen mo stej we aksen i finis. Olgeta ia oli mekem wok olsem we i oli tokbaot andap ia. Nekis stej blong aksen blong man hem i aksen we i involvem wok blong mekem bakegen olgeta aksen we oli pas mo finis finis – tingting we i krietem eksperiens we oli analaesem finis.
Wok blong tingting hem i wan aksen we i involvem wok blong mekem evri pat blong wan tingting i kam wan nomo mo i involvem wok blong pisisim ol tingting tu i go long ol difdifren pat, folem wan aksen we i bin pas finis mo i gat ol laef proses blong hem hemwan. Hemia i minim aksen, ol stej blong ivalueisen we Sos blong Laef bae i mekem, tingting blong man blong ivaluetem samting mo mekem wan desisen.
Eksperiens we man i kasem taem aksen i stap gohed, sipos we hem i eksperiensem long stret wei, bae i kam wan samting we hem i save stanap long hem blong mekem moa aksen. Evri stej blong aksen i mekem wan prodak we hem i stap long eim blong aksen blong man mo ivalueisen blong hem we Sos blong Laef i mekem, be hemia nomo festaem man i mas akseptem valueisen blong Sos blong Laef, we i soem hemwan tru long ol aksen we oli alaoem man blong mekem ol rileisensip mo i lukluk long ol nid blong envaeromen, hemia i minim se i stret wetem mesej blong lav. Taem man i no akseptem ivalueisen we Sos blong Laef i mekem bambae ol narafala man mo/ o wetem hemwan bae oli kasem damej. Folem otoriti mo paoa we i mekem ol man i save folem tingting blong olgeta wan, oli save disaed blong folem o no folem ol help we Sos blong Laef i stap sendem i kam long olgeta we i gat ol mesej blong lav.
Man i mekem evri aksen we i stret wetem mesej blong lav folem wil blong Sos blong Laef, folem situeisen we i stret wetem laef, mo wanem rod man i disaed blong tekem, mo i folem ol prinsipol we i rulum evri aksen.
Ol aksen we man i mekem folem impoten pat blong laef oli impruvum kondisen blong eneji – man i fulap long ol positif eneji. Positif eneji i mekem man i wantem laef, hemia i minim se hem i gat wan influens we i mekem se moto eneji we i mas stap blong man i save akt, hemia i minim blong laef, hem i wok. From se ol siknal oli stap flo oltaem aot long envaeromen blong laef i go long wan man, aksen blong man we i stap olsem obseveisen hem i wok oltaem, taem bren blong man i wok gud. Envaeromen blong laef hem i stap obsev oltaem mo hem i mekem hemia tru long ol siknal we hem i stap sendem, we ansa i kam long wan otomatik wei, blong openemap rod blong ol sam moa aksen i tekem ples olsem, wokemaot wanem we man i wandem, pripea from aksen long wan teknikol wei, parapa aksen, aksen i finis mo tingbaot aksen.
I no posibol se bae wan man i no akt. Aksen hem i wan samting we man i bon wetem i kam. Taem yumi no akt, yumi sik. Ol man oli mas akseptem aksen blong mekem se bae oli no taed.
Evritaem ivalueisen we Sos blong Laef i mekem i stap gaedem yumi blong mekem ol aksen we oli gud, mo oli mekem sua se yumi save gat wan gudfala laef long lav.
Blong man i liv long lav, hem i mas, andap long ol gud wok we bae hem i mekem, hem imas wok stret logn envaeromen blogn laef. Kasem naoia, i no klia tumas se hemia hem i wan pat blong lav. Be hem i wan pat blong laef mo hemia hem i from se taem man i mekem wan gud samting blong ol narafala man – from rileisensip – hemia i nidim se man i mas akt long wei we bae risal blong hem i wanem we oli wandem mo long wan stret wei long envaeromen blong laef, folem ol pat blong gudfala tingting mo save. Olgeta kondisen we oli kamaot andap ia, we i tokbaot ol gud samting we man i mekem blong rileisensip i stap mo blong akt long stret wei mo long wei we bae risal hem i wanem we oli wandem, long envaeromen, oli mas tekem ples blong mekem se man i save mekem eni samting blong ol narafala man. I nomo gat eni narafala wei.
Pawel Pietrzyk
23 Maj 2008
5
Riinkaneisen
Fes Tok
Riinkaneisen – jenis tru long wan eneji-spirit kondisen long wan bodi i go long wan narafala bodi, hemia i minim wok blong muvaot long wan inkaneisen i go long wan narafala wan tru long wan eneji kondisen – wan spesel kondisen blong laef – folem impoten pat blong laef.
14 Riinkaneisen – jenis tru long wan kondisen blong eneji mo spirit long wan bodi i go long wan narafala wan.
Riinkaneisen hem i taem wan sol i transfe aot long wan bodi i go long wan narafala bodi afta we hem i riinkanet. I gat wan stej we i involvem eneji – mo spirijuol saed.
Evritaem sol bae i lego bodi taem we hem i no stret wetem strakja blong ol sel blong bodi – bodi we i fom finis – we long evri inkaneisen ol samting we oli mekemap bodi ia oli stret wetem eneji mo spirijuol kondisen blng bodi we i kamaot stat long taem we bebi i stat blong gro mo kasem taem we hem i kamaot long bel blong mama.
Fesfala stej blong riinkaneisen hem i taem wanem we i mekem sol i jenis mo hemia i nomo stret wetem wanem we i mekemap strakja blong bodi. Hemia i statem proses we bae i go gogo bae bodi ia i jenis i go long wan narafala bodi.
Nekis stej blong riinkaneisen hem i taem wanem we i mekemap eneji blong wan man i divaed – sol, wetem ol pat we hem i gat – i go long ol pat we i stap insaed long eneji blong woman mo man.
Divelopmen blong ol fiuja samting we oli gat laef hem i risponsibiliti blong ol pat insaed long strakja we oli putum se oli blong ol eneji, olsem we i kamaot andap. Sepereisen ia hem i involvem wok blong karemaot ol laef enenji we yumi tokbaot andap, wetem ol pat we oli putum se blong olgeta, i go long ol riprodaktif sistem blong ol fiuja mama mo papa. Ol eneji ia oli kam tugeta blong mekem se ol man eneji oli go long wan man mo ol woman eneji oli go long wan woman. Wok blong ol eneji we strakja blong olgeta i mekem se oli blong sol, hem i blong lukluk long divelopmen blong ful strakja blong bodi. I gat inaf pat we wok blong olgeta hem i blong bildim bodi long spirijuol kondisen nomata we eneji strakja long eneji kondisen hem i smol. Ol man we oli stap long wan kondisen blong eneji, taem bodi i nogat, oli wok long kondisen folem ol prinsipol we oli rulum.
Laef i gohed yet taem wan man i stap insaed long wan kondisen blong eneji be bodi i nogat. Long materiel eria, eneji i jenis i go long mata mo mata i jenis i go long eneji folem fomula we evri man i save we hem i E=mc2.
Eria blong materiel hem i kavremap tu envaeromen blong laef we insaed long hem ol proses ia oli tekem ples – ol proses blong eneji - mas. Saekol we ol jenis i stap folem, we i involvem ol samting we oli gat laef, i folem ol stej ia: wan samting we i gat laef we i gat bodi, wan eneji-spirijuol bodi mo wan bodi fom bakegen.
Namba tri stej blong riinkaneisen i involvem ol opereisen o ol laef proses we i tekem ples insaed long ol riprodaktif sistem blong ol perens, long ples ia nao laef eneji – wan sol wetem ol pat we wok blong olgeta hem i blong divelopmen blong wan samting we i gat laef – i tekem bodi blong ol sel (ovum long saed blong woman eneji blong ol woman we i stap insaed long bodi blong woman mo spem long saed blong eneji blong ol man we i stap insaed long bodi blong man). Wan sel i karem haf blong evrisamting we i nidim blong laef insaed long wan bodi mo hemia i inkludim ol jin. Oli singaot taem ia we wan mein sel blong sam samting we i laef, i laef se taem we i bifo stej we sel i kam wan embrio. Olsem we yumi bin talem andap, i gat man mo woman pat blong eneji blong laef mo eneji blong woman hem i lukluk long ol filing mo eneji blong man i lukluk long save mo gudfala tingting. Divisen blong wok long saed blong eneji blong laef i semak long tufala pat blong laf we tufala i gudfala fasin mo stret aksen long wan envaeromen. Evriman i gat tufala eneji ia – tugeta i mekemap evriwan.
Samtaem tufala kwaliti ia tufala i wok long seperet wei insaed long ol man, be man i mas yusum tufala tugeta sipos we man i wantem se bae tufala i stret wetem mein pat blong laef. Hemia i hapen taem we oli putum tufala kwaliti ia tugeta long wan wei we i promotem gudfala fasin – wok blong mekem rileisensip bitwin ol man – long wan envaeromen.
Namba tri stej blong riinkaneisen i stap kasem lasfala period we hem i taem we ek blong woman i joen wetem spem blong man, taem tufala sel blong wan samting we i gat laef i go tugeta blong givim bodi long wan samting we i gat laef, we i stap divelop.
Namba fo stej blong riinkaneisen hemi taem tufala sel ia tufala i kam tugeta. Hemia i tekem ples taem lav i stap tekem ples – blong riprodus – wetem impoten patisipesen blong ol perens. Wan man we i stap olsem wan embrio i kam folem aksen blong riprodus mo i gohed blong divelop insaed long bodi blong wan woman taem hem i gat bel. I posibol se pregnansi long saed blong ol animol i difren long hemia blong ol woman mo samtaem hem i (samtaem wan bigfala) no had tumas be hem i holem mein impotens blong wan stej we woman i kama wan mama. Ol eneji blong woman mo man oli kam tugeta blong mekem wan samting we i gat laef, taem we bebi i fom, we i wok insaed long envaeromen blong laef – wan kombineisen we i save mekem lav i kam ril. Hemia i minim se wan man i liv folem prinsipol blong indipenden wil we Krieta i givim. Komperem wetem wil blong man, long ol animol, i gat limit long wil ia, long saed blong strakja blong hem. Ful proses blong riinkaneisen i finis taem we yang man ia i kam bigwan.
I gat plante difren kaen riinkaneisen, hemia i minim proses blong kamaot long wan bodi we i gat laef mo go long wan narafala wan tru long wan eneji-spirijuol kondisen blong laef.
Riinkaneisen we i go daon i involvem wok blong go daon long wan level we i moa hae – eksampol level blong ol man – i go long wan level blong ol animol we i mo lo. Riinkaneisen we i go daon i statem riinkaneisen saekol, we yumi save talem se hem i taem wan samting we i gat laef, i go long wan level blong laef we i mo lo, blong riperem tingting we wan rabis fasin i bin damejem, bifo i go bak long wan level we i mo hae. Sol i seperet long bodi olsem pat blong saekol. Hemia i from se rabis fasin i damejem jin – wan akt we i agensem lav o wan prinsipol we Sos blong Laef i putum.
Afta we sol i seperet long bodi, hem i divaed i go long ol eneji blong woman mo man. Olgeta eneji ia oli finem rod blong olgeta i go long ol riprodaktif sistem blong ol fiuja perens. Man ia i go daon i go long level we hem i bin kasem taem we hem i laef mo oli mekem evri samting folem damej we jin i kasem aot long rabis fasin. Ol sol we oli seperet oli tekem bodi blong ol mein sel (ovum mo spem) insaed long ol riprodaktif sistem we bae i mekem wan fiuja samting we i gat laef – bodi blong wan man we i semak long pat blong bodi we i no kasem damej, we i rilet long bodi blong man. Long akt blong lav – lav blong mekem pikinini – ol mein sel oli kam tugeta blong mekemap wan samting we i kat laef we i evri pat i stret mo oli gat ol eneji blong ol woman mo man. Eim blong riinkaneisen we i go daon hem i blong riperem damej we man i mekem taem i mekem wan rabis fasin – wan wok blong distroem ol narafala man tru long ol aksen we man i save gud nomo se i stap mekem, agensem paoa mo otoriti we wan narafala man i gat blong folem tingting blong hemwan, we i mekem se rabis fos blong hem i distebem laef blong wan man mekem se oli no save wok. Blong talem long wan wei we i simpol, wan rabis fasin hem i eni kaen akt we i save mekem wan bigfala distraksen we man i minim nomo mo mekem mo i save se hem i stap mekem wan rabis fasin. Hem i mekem sens blong aotem ol kaen man olsem long sosaeti blong ol man mo sendem olgeta i go long wan level we i mo lo blong oli riperem olgeta. Wok blong stopem ol man blong ripitim ol rabis fasin we oli stap mekem i katem daon janis blong ol situeisen we ol man oli distroem olgeta o ol narafala man.
Wan man we i mekem wan rabis fasin i lusum ol jin blong man mo risivim sam long ol jin blong ol animol. Hemia i mekem se man i no save wok gud, mo hemia i gud from i mekem se hem i save fokas blong riperem hemwan. Ol man oli kam daon long wan level we i moa lo folem wanem rabis fasin we oli mekem, hemia i minim wanem we oli distroem wetem rabis aksen blong olgeta. Ripea i tekem ples long level blong sol, spririt mo tingting mo wok blong riperem jin we i kasem damej stretawe i afektem bodi, we i go bak long kondisen blong man we i bin stap long hem festaem. I mas gat ripea wok long kondisen blong laef tingting. Hemia nao i alaoem yumi blong wok folem laef – mein pat blong laef, hemia i minim stret lav we Sos blong Laef i putum strakja blong hem. Taem we wan man i ting se i redi blong obsev mo akt folem wan valueisen we i stret wetem lav, hem i save liv wetem ol man bakegen. Hemia bambae i hapen sipos stret riinkaneisen we i go daon i tekem ples. Man i nidim wil blong akt from benefit blong laef – gudfala fasin blong lav – blong kasem hemia. Sipos proses blong ripea i folem stret rod, bae i gat wan kondisen blong akseptem lav bae i kamaot stretawe, mo hemia bae i akseptem Sos blong Laef. Hemia i semak olsem we tingting blong wan man i stap long semak stret kondisen blong nomol laef, hemia i minim laef long level blong man, from se evrisamting we man i eksperiensem long kondisen ia blong konsesnes blong hem i stret – wan gudfala kondisen. Hemia hem i wan gudfala kondisen we i alaoem yumi blong stap long wan kondisen blong lav. Taem man i foldaon long wan positif wei long kondisen blong ripea i minim se hem i nomo akseptem rabis fasin. From se i nogat gud risen blong gohed long wan kondisen we i no stret, proses blong riinkanei i go andap i stat.
Riinkaneisen we i go andap i stat wetem taem we oli tekemaot ol samting we oli stopem progres we i mekem laef long level blong man i imposibol, hemia i minim jenisim rong kondisen long saed blong valueisen blong ol aksen blong bifo, we i lid i go long wan kondisen blong eneji we i hae tumas blong bodi. Hemia i mekem se sol i seperet long bodi taem we laef eneji i divaed i go long ol eneji blong ol woman mo man (olsem long riinkaneisen we i go daon) blong ol riprodaktif sistem blong ol perens. Ol prinsipol blong riinkaneisen we i go antap mo daon oli semak, be sipos nomo we, ol man we oli stap go tru riinkaneisen we i go andap oli stap long stret kondisen we i mekem oli awea long laef long level blong ol man.
Blong samaraesem riinkaneisen, yumi mas talem se ol man oli muv bitwin ol level blong laef folem kondisen blong konsesnes blong olgeta, olsem we kondisen blong eneji blong sol i soem. Ol perens oli no krietem ol pikinini. Oli helpem olgeta nomo blong kam bak long wok long wan narafala inkaneisen. Mo tu, laef hem i wan proses we bae i nogat en – Bae hem i gohed oltaem mo hem i involvem wan laef we i stap long wan kondisen blong bodi o laef-eneji – wan sol – we hem i laef nomata we hem i stap long wan difren fom. Wan man hem i wan ful samting nomata wanem kondisen hem i stap long hem. Krieta i krietem wan man wan taem nomo mo i letem hem blong i liv oltaem long ol difren inkaneisen, we i lukim ol kanal mo spirijuol kondisen blong hem i stap jenjenis. Wanem we wan man i mekem long hemwan o i mekem long ol narafala man bae i talem sipos man ia bae i go daon long level blong wan animol. Evrisamting we i kasem damej tru long wan rabis fasin i mas kasem ripea long level blong animol. Ol wok we bodi i stap mekem we i bin lus bifo from se man i mekem wan rabis fasin, oli kambak afta we oli riperem gud hem. Sol we i kasem damej i kasem ripea long level blong animol finis long bodi. Bigfala impotens blong sos unit – sol – i stap oltaem long evri aksen blong man.
Pawel Pietrzyk
27 Maj 2008
15. Fasin blong no akseptem samting long wan strong wei.
Wok blong no akseptem abosen mo kontrasepsen hem i mekem se i no posibol, from ol proses we yumi tokbaot andap, blong ol man oli kam bak bakegen long wol afta long ol narafala inkaneisen, from se konsepsen mo taem we pikinini i kamaot long bel blong mama oli ol lasfala stej blong riinkaneisen proses.
Pawel Pietrzyk
17 Eprel 2008
16. Wan apil blong stopem ol praktis blong jenjenisim laef.
Saens i pruvum se riinkaneisen i stap tekem ples mo riinkaneisen hemwan i prufum se ol sol oli muvaot long wan inkaneisen i go long ol narafala stej blong inkaneisen. Long fes stej, sol i seperet long bodi, ol basic sel oli tekem fom we i kamaot bifo i kam wan embrio, long namba tu stej oli tekem wan embryonic fom, we i divelop long taem we woman i gat bel long namba tri stej. Yumi no save akseptem eni wok we i spolem o intafia wetem wan long ol stej blong riinkaneisen from se hem i distroem wan man we i laef long wan fom we i difren long wanem we ol sens blong yumi i talem. Wan man we i stap long eni fom o riinkaneisen stej hem i wan laef samting mo i laef long hem wan taem nomo. Oli no stap ripitim ol stej ia. So i minim se i gat bigfala nid blong protektem riinkaneisen proses, inkludim evri stej blong hem. Wok blong protektem ol stej blong riinkaneisen hem i wok blong protekem ol man o ol man we oli stap long ol level blong laef we oli moa lo. Riinkaneisen, long saed blong saens, i konfemem se ol man oli kam long ol narafala man long taem blong riinkaneisen mo oli go tru long ol difren stej blong riinkaneisen we oli no mas pleple wetem. Hemia i inkludim wok blong transplantem olgeta i go long ol narafala samting we i gat laef o ol plant, no alaoem enisamting long olgeta, mekem eni samting i kam moa strong, o yusum ol man o ol animol long eni we we bae i spolem olgeta. Evri man i gat raet blong bon bakegen afta we riinkaneisen i tekem ples. Hemia hem i wan najorol raet we yumi risivim folem ol rul blong riinkaneisen proses we Krieta i putum. Evriwan i gat privilij blong fulfilim raet ia tru long riinkaneisen.
MAN I SAVE JENJENSIM RIINKANEISEN WE I GO ANDAP (go bak long level blong man) O RIINKANEISEN WE I GO DAON (go daon long level blong animol blong ripea) from se mein pat blong laef i mekem se ol travel ia oli oraet. Ol man mo ol animol oli liv oltaem mo laef long ol difdifren fom blong laef we i bin stap finis i kam long riinkaneisen.
Pawel Pietrzyk
20 Eprel 2008
6
PROKRAM BLONG TIJ
Eim blong PROKRAM ia i blong helpem yu blong daerektem yuwan, long wan stret wei, blong laef – gudfala fasin blong wan laef we i dipen long wok blong promotem laef.
Nomata we wan wok we i mekem, hem i blong helpem yu daerektem yuwan long laef, namba tu pat blong PROKRAM BLONG TIJ ia i help blong soem lef situeisen. Hemia i gat wan najorol besis – NAJUROL STRAKJA BLONG LAEF WE I FOM FINIS – we SENTA BLONG WIL ia i apoentem senta ia.
Sipos man i no andastanem NAJUROL STRAKJA BLONG LAEF, hemia i mekem se i nogat poen long evri dei laef.
PROKRAM ia i blong evriwan we i nidim help blong daerektem olgeta wan long laef mo ol situeisen long laef, hemia i minim ol situeisen we oli finem oli stap insaed.
7
Kam wan vegeterien
Kam wan vegeterien. Visitim olgeta saet ia we mifala i rekomendem:
Vegetarian Community forum
Natural alternative medicine. Vegetarianism. Philosophy.
Vegan and vegetarian family forum
Health and the soul
Animal rights. Vegetarian cooking
Vegetarian in diet and sport
Human and animals health
The HIMALAYA esoteris spiritual university
Vege. Pl
8 neja blong wol
9 valiu blong laef
ridim sam mo
go bak long menu
Bislama to English: Orbit Protect General field: Other Detailed field: Insurance
Source text - Bislama Important information you need to know Our Premium (NZ$)
•
Pre-existing medical conditions are NOT covered by this
insurance. The following extract from our policy wording will help
you to understand what a pre-existing condition is:
Any medical or physical conditions or circumstances:
· which you are aware of, or ought to have been aware of; or
· for which advice, care, treatment, medication or medical
attention has been sought, given, or recommended; or
· which have been diagnosed as a medical condition, or an
Illness or indicative of an Illness; or
· are of such a nature to require, or which potentially may require
medical attention; or
· are of such a nature as would have caused a prudent,
reasonable person to seek medical attention.
•
We only provide cover for unexpected events. It is your
responsibility to pay for medical check ups and treatment for the
maintenance of your physical and dental health.
•
We will not provide cover if you travel against medical advice.
•
Pregnancy is not covered, but we will cover the medical costs
of miscarriage that occurs before the end of the 20th week of
pregnancy.
•
We do not provide cover for property claims if you leave your
property unattended in a public place or in an unsecured location.
•
You must report any loss or theft of property to the police or
authorities within 24 hours and obtain a written report.
•
Cover will not be provided if alcohol, drugs or illegal activities are
involved in any event that causes you any injury or loss.
•
If you want to make a claim for an injury that occurred in New
Zealand,
you
must
first
make
a
claim
to
the
New
Zealand
Accident Compensation Corporation (ACC).
•
We can not help you to return home to see a critically ill family
member
(as
defined
up
to
the
age
of
70)
if
the
illness
existed
in
any way prior to the start date of your insurance.
•
Our insurance is only available to those that are in good health.
Should your health change prior to leaving for New Zealand you
must advise us or your employer.
The Medical / Travel insurance plans are underwritten by
Lumley General Insurance (NZ) Ltd. The insurer, Lumley
General Insurance (NZ) Ltd has an ‘A’- (strong) insurer
financial
strength
rating
given
by
Standard
&
Poor’s
(Australia) Pty Ltd.
See www.orbitprotect.com for more information.
w
Premiums start at $2.32 (incl. GST) per day
w
Weekly, fortnightly and monthly payment options
w
Pay-in-advance option available
Optional Cover
w
Add baggage and personal effects cover up to NZ$1,000 per item
to a maximum value of NZ$5,000 by adding 15% to the premium
covering your period of insurance
w
High value items can be added to the plan by paying an additional
premium on the item at a rate of 2%.
Example: A NZ$5,000 item x .020 = NZ$100 premium.
The maximum amount of NZ$10,000 per item applies
FOR POLICY INFORMATION
OutsideNewZealand +6478550772WithinNewZealand 080085507729 Rembrandt Tce, St James Park, Hamilton, New Zealand
FOR CLAIMS ASSISTANCE
OutsideNewZealand +6434348151(reverse charge)
WithinNewZealand 0800478833www.OrbitProtect.com
PO Box 2011, Christchurch, New Zealand
SEASONAL WORKERS
INSURANCE
www.OrbitProtect.com
FOR PROTECTION OF OVERSEAS HORTICULTURAL
AND VITICULTURAL WORKERS IN NEW ZEALAND
Seasonal Worker Insurance is
designed to protect you when
things go wrong.
Medical Care
If you unexpectedly become ill, or suffer an accident or injury, you won’t
have to worry about paying for your medical care. We will pay for your doctor,
hospital and day care treatment costs. The NZ Accident Compensation
Corporation (ACC) is by law the primary provider of cover for injuries that
occur in New Zealand.
Medical Evacuation
In serious circumstances, as a result of injury or illness, you may need to be
returned to your country of origin. At such a stressful time we will help you
by taking care of the costly expenses involved, allowing you to totally focus
on the most important matter – your recovery.
Pre-existing medical conditions
You are NOT automatically covered for pre-existing medical conditions.
However, cover can be arranged in certain circumstances for a small
additional premium of NZ$40.
The excess that applies to each claim
An excess of $50 in total applies to any one claim, however there are some
exceptions as follows:
a.
Medical Expenses, there is no excess applicable but you will need to
contribute $100 towards physiotherapy or manipulative therapy.
b.
Early return home (see section 3.3 of the policy), there is no excess
applicable.
OrbitProtect Experience NZ Lite Seasonal
Worker Insurance - Benefit Summary
1 TRAVEL
COVER BENEFITS COVER LIMITS (NZ$)
1. When travelling from your country of
origin to New Zealand and return
9 days for any one trip
(including stopovers)
2. When travelling from New Zealand to
AustraliaandtheSouthWestPacific31 days in total during the
period of insurance
2 MEDICAL
COVER BENEFITS COVER LIMITS (NZ$)
1. Medical expenses Unlimited
2. Evacuation/return to country of origin
if you become disabled
Unlimited
3. Other persons’ travel and
accommodation costs to travel to be
with you
Up to $100,000
A daily accommodation limit of
$250 to a maximum of $5,000
4. Funeral and cremation, or returning
remains to your country of origin
Up to $100,000
5. Home nursing care whilst disabled Up to $50,000
6. Emergency dental treatment Up to $250
7.
Accidental
death
$10,000
3 PERSONAL EFFECTS
COVER BENEFITS COVER LIMITS (NZ$)
1. Loss or damage of personal
documents
Up to $1,000
2. Theft of money Up to $500
IMPORTANT: Please
read
the
Benefits
Summary
on
this
brochure
and
visit
www.orbitprotect.com for all terms, conditions, exclusions and excesses
that apply to this insurance plan. You can also obtain a copy our policy
wording from your employer.
4 DISRUPTED TRAVEL COVER
COVER BENEFITS
1. Additional international travel and
accommodation costs if travel plans
disrupted by strikes, weather, etc
COVER LIMITS (NZ$)
Up to $10,000
2. Additional costs to return home to
Country of Origin and back to New
Zealand if immediate family member
becomes seriously ill or dies
unexpectedly
$2,500 per claim,
$5,000 in the plan period
3. Missed connection costs Up to $10,000
4. Legal costs for false arrest and/or
wrongful detention
Up to $10,000
(not in country of origin)
5 LOSS OF DEPOSITS
COVER BENEFITS COVER LIMITS (NZ$)
1. Cancellation of travel arrangements Up to $50,000
6 PERSONAL LIABILITY
COVER BENEFITS COVER LIMITS (NZ$)
1. Legal liability for accidental death or
injury or property damage
Up to $2,500,000
A OPTIONAL COVER - ADDITIONAL PREMIUM REQUIRED
OPTIONAL BENEFITS COVER LIMITS (NZ$)
1. Accidental loss of general luggage Up to $5,000. Maximum
cover on any item, pairs or
sets of items is $1,000. Additional
premium applies.
2.Accidentallossofspecifieditemsofluggage
Uptothevaluespecifiedbyyou. The amount should not
exceed $10,000 per item or
$30,000 in total
Translation - English Impoten infomeisen we yu mas save
• Insurens ia i NO kavremap ol medikol kondisen we i bin stap finis bifo insurens i stat. Infomeisen we i stap afta long poen ia hem i sam long ol toktok we oli stap insaed long polisi blong mifala we bambae i helpem yu andastanem wanem mining blong ol medikol kondisen we oli bin stap finis bifo insurens ia i stat:
Eni medikol o fisikol kondisen o situeisen:
- we yu save long hem, o you shud save finis; o
- we yu bin askem wan dokta o hospitel blong i givim advaes, kea, tritmen, medikeisen o medikol atensen long yu from, wan dokta o hospitel i givim advaes, kea, tritmen, medikeisen o medikol atensen long yu from, o wan dokta o hospitel i bin rekomendem advaes, kea, tritmen, medikeisen o medikol atensen long yu from; o
- we oli faenemaot se hem i wan medikol kondisen, o wan sik o we i soem se i gat wan sik i stap; o
- we bae i nidim, o we i posibol se bae i nidim medikol atensen; o
- we bae i mekem se wan man we i mekem samting gud, mo we i gat tingting bae i go luk dokta o go long hospital blong oli jekem hem from.
• Mifala i lukluk nomo long ol samting we oli hapen we man i no bin ting se bae i hapen. Hem i risponsibiliti blong yu blong yu pem ol medikol jekap mo tritmen we yu stap go from blong mekem se fisikol helt mo helt blong tut blong yu i stap gud.
• Bae mifala i no kavremap yu sipos yu travel taem we dokta o hospitel i advaesem yu blong no travel.
• Mifala i no kavremap pregnensi, be bae mifala i kavremap ol medikol kos we i folem miskarej we i hapen bifo en blong namba 20 wik blong pregnensi.
• Mifala i no kavremap ol propeti klem sipos yu lego propeti blong yu i stap hemwan long wan pablik ples o long wan ples we i no sef.
• Sipos yu lusum propeti o wan man i stilim propeti blong yu, yu mas ripotem hemia long ol polis o ol otoriti bifo 24 haoa i pas mo karem wan ripot we oli raetem.
• Mifala i no kavremap yu sipos alkol, ol drags o ol aktiviti we oli no folem loa, oli involv long eni samting we i hapen we i givim kil long yu o i mekem yu lusum samting.
• Sipos yu wantem mekem wan klem from wan kil we yu kasem long Niu Silan, festaem yu mas mekem wan klem i go long New Zealand Accident Compensation Corporation (ACC).
• Mifala i no save helpem yu blong go bak hom blong luk wan famli memba we i sik nogud (hemia i minim olgeta we yia blong olgeta i go kasem 70 yia) sipos sik ia i bin stap finis, long eni wei, bifo stat deit blong insurens blong yu.
• Insurens blong mifala hem i blong olgeta nomo we oli gat gudfala helt. Sipos helt blong yu i jenis bifo yu lego ples blong yu blong kam long Niu Silan, yu mas advaesem mifala o emploia blong yu.
Bislama to English: Accomodation rules General field: Other Detailed field: Other
Source text - Bislama Accommodation rules and code of conduct.
It is a condition of your employment that you reside in the accommodation arranged by your employer in accordance with the following rules:
1. NO ALCOHOL:
a. Alcohol consumption will not be tolerated.
b. Drunken and disorderly behaviour will not be tolerated, and will lead to instant dismissal and returning to your home country.
c. DO NOT DRINK AND DRIVE.
2. NO DRUGS: If you are found to be in possession of any illegal substances you will be asked to leave the property immediately.
3. NO VISITORS: Are allowed unless permission is obtained from the Accommodation Manager. They must be signed in at the reception.
4. FACILITIES: Kitchen, toilets and showers must be kept clean at all times. Toilet paper will be provided. A fridge is provided – DO NOT TAKE FOOD IF IT IS NOT YOURS.
5. SECURITY: Never enter anyone else’s living quarters uninvited or remove others belongings .
6. RUBBISH must be placed in the bins provided.
7. Kiwi Corral reserves the right to inspect accommodation on a daily basis.
8. Where an employee has been dismissed from employment, the accommodation must be vacated
within 24 hours dependent on flight departures.
9. All faults, breakages, damage, or other problems with the accommodation must be reported to the
manager or camp parent immediately.
10. At all times, rooms must be kept clean and tidy.
11. Respect the property and privacy of all other people staying in the same place.
12. No smoking inside.
13. No tampering with smoke alarms.
14. No candles or unapproved heaters are permitted.
15. No cooking or consumption of food in any bedroom / sleeping area.
16. Clothes must be dried in areas provided, not in the
bedrooms or sleeping areas.
17. A breach of this code of conduct could lead to the eviction / termination of your employment contract,
and the immediate return to your country of origin.
Translation - English Olgeta rul blong haos mo olgeta rul blong wok.
Wan rul blong wok blong yu hem i talem se yu mas silip long haos we boss blong yu i arenjem blong yu stap long hem. Taem yu stap long haos ia yu mas folem olgeta rul ia:
1. NOGAT ALKOHOL:
a. Man i no alao blong dring alkohol.
b. Man i no alao blong dring mo mekem samting long wei we i nogat rispek. Bambae oli sakemaot man we i mekem olsem stretawe mo bambae oli sendem hem i go bak long kantri blong hem.
c. MAN I NO MAS DRING MO DRAEV.
2. MAN I NO MAS HOLEM DRAGS: Sipos oli faenemaot se yu holem sam samting we loa i talem se yu no mas holem, bambae oli askem yu blong aot long propeti ia stretawe.
3. MAN I NO ALAO BLONG GAT VISITA: Yu save gat visita sipos nomo we yu askem pemisen long Maneja blong Haos mo hem i alaoem yu blong gat visita. Ol visita oli mas saen long risepsen taem oli kam.
4. OL SAMTING WE I STAP BLONG MAN I YUSUM: Man i mas mekem sua se kijin, ol toilet mo ol batrum oli klin oltaem i stap. Bambae i gat toilet pepa blong yu yusum mo bae i gat wan aesboks tu we yu save yusum. NO TEKEM KAKAE WE I NO BLONG YU.
5. SIKIURITI: Neva go insaed long rum blong wan narafala man taem hem i no askem yu blong go o karemaot ol samting blong narafala man.
6. TOTI i mas go insaed long ol tin toti we oli stap blong man i yusum.
7. Kiwi Corral i gat raet blong inspektem haos evri dei.
8. Man we oli sakem hem long wok i mas aot long haos 24 haoa bifo taem blong flaet blong hem.
9. Sipos i gat eni samting we i no stret, i brok, i damej, o i gat eni problem i kamandap long haos, man i mas ripotem stretawe long maneja o man we i stap lukluk long kamp.
10. Man i mas mekem sua se ol rum oli klin mo taedi oltaem.
11. Man i mas rispektem propeti mo praevesi blong ol narafala man we oli stap long sem ples.
12. Man i no alao blong smok insaed.
13. Man i no mas pleple wetem ol smok alam.
14. Man i no alao blong yusum kandel o eni hita we oli no karem pemisen blong yusum.
15. Man i no alao blong kuk o kakae insaed long ol rum blong silip/ o eni eria blong silip.
16. Man i mas putum klos blong i drae long ol ples nomo we i stap blong hem i yusum be hem i no mas putum klos long ol rum blong silip/ ol eria blong silip blong oli drae.
17. Sipos man i brekem olgeta rul blong wok ia, bambae oli save aotem hem long propeti, teminetem kontrak blong wok blong hem mo sendem hem stretawe i go bak long kantri we hem i kam long hem.
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Experience
Years of experience: 6. Registered at ProZ.com: Feb 2009.
Adobe Acrobat, Microsoft Excel, Microsoft Word, ELAN, Toolbox, Powerpoint
Bio
I am a native speaker of the Bislama language and I am currently doing a PhD in linguistics at the University of Newcastle (Australia). My PhD project involves the documentation and description of an endangered Vanuatu language. I have been in the translation industry since 2004 when I worked for the Vanuatu government translation department, providing high quality translations of official documents in the following language pairs:
Bislama>English
English>Bislama
French>Bislama
My educational background has equipped me with the ability to carry out high quality research work in areas which I am not familiar with. I have, therefore, translated documents from a wide range of fields, ranging from land use plans, insurance, contract law, general correspondences, speeches, dental and finance.
I would welcome the chance to work with you in any project dealing with the my language pairs.
Expertise