# uuta
## 'Are'are
### Noun

uuta
* rain

### References

* Kateřina Naitoro, A Sketch Grammar of 'Are'are: The Sound System and Morpho-Syntax (2013)

## Finnish
### Verb

uuta
* inflection of uuttaa:
** present active indicative connegative
** second-person singular present imperative
** second-person singular present active imperative connegative

### Anagrams

* -utua, utua

## Wauja
### Pronunciation

* IPA: /ˈuː.ta/

### Verb

uuta
* (transitive) he/she/it knows (has knowledge or information concerning someone or something)
    [Itsautaku:] Yamukunaun aya autukene mapa. Atukutapai yamukunauntope. Iya tukene mapa. Hoona, ayiu! Pa, yamukunaun iya itsenu wi. Tika tika tika ... minyulitai! [Mukura:] Amamitsatai? [Itsautaku:] Ehen, amamitsatai. Minyulitai. Amamitsapai. Maka onuko. Maka akiyuntuapa. Tika tika tik ... itsenu yamukunaun. Yamukunaun, aitsa uutapai. Aitsa uutapai okaintsityu han.
       [Itsautaku, elder, telling traditional story:] "Children, let's collect [wild] honey!" She invited all the children [of the village to come along]. They were going to collect honey. "All right, let's go!" [they said]. Well, all the children went with [the woman and her husband]. [The patter of their running feet was heard on the path:] tika tika tika. But [the seemingly light-hearted outing] was just a ploy! [It was just part of the plan.] [Itsautaku's daughter, Mukura, interjects:] So she was simply tricking [her husband]? [Itsautaku resumes:] Yes, she was just tricking him. It was just a lie. She was deceiving him. So that she could kill him. So that she could get her revenge. Tika tika tik went the patter of the children's feet. The children who had accompanied them. The children did not know. They did not know what the woman was planning.
    Umejo iyawi, iya kwakwoho onakuwi. Punupa kali, yuutapai ninyu wi? uma pa kai. Ninyu ... Ehn, ninyu apakatapai yiuwi. Nejo kala awatanatapai yeyawa han. Awatanata yeyawa ninyu, muinyakatama. Aitsa yuutapai hyan? uma. Hain? Nejokuma kalano? umakonapai ipitsi.
       Her husband went, [he] went into the men's house. "Now see here, do you all know about my wife?" [Do you know what my wife has been up to?] He surely did say. "Well, my wife is causing [the Flute Spirit] to sing. She's the very one who has been playing the [sacred] flute in the middle of the night. She plays the flute at night, and the dawn merely returns." [She is brazenly playing all through the night until daybreak, without anyone putting a stop to it]. "So you all didn't even know about this?" he said. "What? Could she possibly have been the one [to do such a thing]?" they all said about it.
    Uutapitsitsa takawa pau yai!
       [They] knew exactly [when the fruit had ripened and] would fall.
    Yerupoho pata awatukojopei, oukaka autapai makulatain tumakonapai.
       Our ancestors are [the] Yerupoho, [and] that's why we know [how to] make pottery.
* (intransitive) he/she/it knows (has knowledge or wisdom)
    Uutawakatapai amunaunpei.
       [He] is [a] wise chief. (lit., As a chief, he knows in every direction.)
    Aitsa uutawakata. Yamukutai neke.
       [He] doesn't know better. He's just a child.
    Aitsa uutawakatapai. Onaankatiu. Inyaunmalun ha wa!
       [He's a] know-nothing [a fool]. [That's] simply how [he] is. [He's a] worthless man indeed!
* (transitive) he/she/it understands, comprehends, perceives (someone or something)
    Irixulakume neju ... uutapitsitsa ... akain ikaintsityu.
       [The] Cotinga Bird Women understood very well [the] thoughts of [the] piqui tree.
    Aitsa kala nuutapai pitsu. Kamani aitsa puma nipitsi?
       I certainly didn't know [what] you [wanted, were thinking]. Why didn't you say [something] to me?
    Kala amunaunta wi yiu han, Tupatari amunaunta wi geu. Sekepei iu amunaun. Puutapai?
       [The] one they made chief, was Tupatari. Ceded [the] chiefship to him. Do you know [what I mean]?
    ... Aitsa minya amunaun Eyutumpa. Onu pata, Yulamalu pata, amunulejupei, kyankan. Puutapai?
       Eyutumpa was not [a] chief. Only his wife, only Yulamalu, was [a] chief, [and a] high-ranking one at that. Do you understand?
    Punuba pakojutumpalu, Kaititsumpalu – Kaiti otain umapai oukaka jai onain han, puutapai ... Kaititsumpalu, okahiitsa otain, amunaunpei.
       See now, your late auntie, Kaititsumpalu – [about] Kaiti's son it was said over there [in the Mehinaku village] at the time, you know, [that he] was chief through his mother, the late Kaititsumpalu.
* (transitive) he/she/it is acquainted with, familiar with (someone or something)
    Uutapai kyankan opejekulupei sekunya.She was close friends with her in those days (lit., She knew her well as a female friend long ago.)

#### Derived terms

* muteitsi (“Indian person or people”)
* uutawakatapai (“is wise, learned, knowledgeable, self-possessed”)

#### See also

* etemepei (“hears, understands”)

### References

* "Yamukunaun aya" uttered by Itsautaku, storyteller and elder, recounting the traditional Wauja tale of the "Man Who Drowned in Honey," in the presence of his adolescent son Mayuri, adult daughter Mukura, and others. Recorded in Piyulaga village by E. Ireland, December 1989, transcript pp. 24-25. In this story, a young woman boldly commits a grave sacrilege, is exposed by her jealous husband, nearly dies, is rescued by her lover, and takes revenge on her husband, causing him to drown in honey, and be transformed into a frog. This species of frog (Leptodactylus latrans), is described by the Wauja as particularly large and ugly.
* "Umejo iyawi" uttered by Itsautaku, ibid., transcript p. 5.
* "Uutapitsitsa takawa" uttered by Aruta, storyteller and elder, as he recounted the traditional tale, "The Caiman Spirit" (Yakaojokuma). Recorded in Piyulaga village in the presence of assembled elders and others, November 1989, transcript, p. 71.
* "Irixulakume neju" uttered by Uhekualu, a young married woman, as she explained to E. Ireland the finer points of Aruta's telling of the Yakaojokuma story, transcript, p. 71.
* "Yerupoho pata," "Kala amunaunta," ".... Aitsa minya" and "Punuba pakojutumpalu" uttered by Aruta, storyteller and elder, recounting Wauja history in the presence of his son and nephew. Recorded in Piyulaga village by E. Ireland, 4/25/96, transcript pp. 16-18.
* Other examples from E. Ireland field notes. Need to be checked by native speaker.