“ Like all things in reality (as in nature, mind, and society), there are two ways of knowing a so-called "tsunami" (in Japanese, tidal seismic sea waves in science, and "peaukula"(redwave) in Tongan), viz., the Indigenous (Tongan/ Moanan Oceanian) and scientific (and Western) ways. Both "ways of knowing," i.e., "reality as we know it" (or epistemology) are largely two comparable sets of knowledge of the "ways reality" (i.e., "nature, mind, and society", i.e., "reality as it is" (or ontology) generally which is inclusive of "tsunami" specifically.
Both sets of knowledge, viz., the Indigenous philosophical and scientific knowledge, are largely commonly acquired through observation, experimentation, and verification through experience. Their rates of production vary, chiefly demarcated by various technological means/ techniques, as well as longer and slower and shorter and faster durations/ paces/ times-spaces respectively.
From a Tongan (and Moanan Oceanian) tāvāist Indigenous/ philosophical view (which is parallel to a [Western] scientific/ philosophical view), it takes 'iai (reality) tā-vā (time-space) and tā-vā (time-space) as me'a (matter) and me'a (matter) as ivi (energy).
By extension ivi (energy), like 'iai (reality), tā-vā (time-space), and me'a (matter), is principally divided into two types, viz., ivi kula (red energy) (or, for that matter, mata kula [red eye] and ava kula [red hole] and ivi 'uli [black energy]) (or, for that reason, mata 'uli [black eye] and ava 'uli [black hole]).
This unique species of waves as a specific text is so-named in this general context, hence the name "peaukula" (redwave). It invokes and evokes an imagery of a constant movement of ivi (energy) from 'uli (black) to kula (red), i.e., a constant transformation from the 'uli (blackness/ darkness) of the core of the volcanoes (and seabed) to the kula (redness/ lightness) of the earth's surface above the waves.
By virtue of the sheer power and naked force of this specific species of peau/ ngalu (sea waves), peaukula (redwaves) are also variously known as peau tangata/ peau ta'ane (male waves) and peau tāmate (killer waves).
From an Indigenous Tongan (and Moanan Oceanian) tāvāist philosophical view, it advances a stance that ivi (energy) cannot be created nor destroyed but it can only travel in one vaka (vessel/ vehicle/ medium) to another. Such vaka (vessels/ vehicles/ mediums) are inclusive of afi (fire); vela (heat); maama (light); ongo (sound); makavela/ makaafi (molten rocks/ lava); peau/ ngalu (waves); and matangi/ avangi (winds) amidst many others.
Similarly, from a scientific/ philosophical view, it takes a position that energy cannot be created nor destroyed but it can only be transformed from one form (and content, our addition) to another -- as in such forms (and contents) fire, heat, light, sound, molten rocks/ lava; waves, and winds and many more.
As for the matter of "peaukula" (redwave) drills, it quite simply means a critically sound merging of the two sets of knowledge, in both their individuality and totality. That is, a successful drill and, by the same token, real-life experience/ event, is dependent on real knowledge, i.e., on both knowledge production and knowledge application (or skills).
This means soundly bringing "model," "modelled," and "modelling" together with rigour to a common meeting point, i.e., intersection or connection and separation symmetrically mediated through sustained harmony, beauty, and utility.
Malo,
Tavakefai'ana, Professor Maui-TāVā-He-Ako, and Professor Hūfanga-He-Ako-Moe-Lotu ”