OLAC Record

Title:Shinggyim masha ni hta e si hkrung si htan byin hpang wa ai lam (The origin of death) with English translation
Access Rights:Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:Keita Kurabe (collector), Keita Kurabe (depositor), W. Awng (speaker), 2016. Shinggyim masha ni hta e si hkrung si htan byin hpang wa ai lam (The origin of death) with English translation. X-WAV/MPEG/XML. KK1-0168 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/5988914033f16
Contributor (compiler):Keita Kurabe
Contributor (depositor):Keita Kurabe
Contributor (speaker):W. Awng
Coverage (Box):northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):MM
Date (W3CDTF):2016-12-22
Date Created (W3CDTF):2016-12-22
Description:Translation (by Mike Tu Awng) Now, I am going to tell you about the beginning of life and death among human beings. Long time ago, at the beginning of the earth, when human beings first appeared, there was no such thing as death. Among the human beings at the time there were sons and daughters of the sun, which were decendent of "nat" spirit, so the sons of sun meaned "nat" spirit. They lived in the sky, human beings lived on earth. They all lived in friendly manner with harmony. We do not know what they used to go up to the sky and we do not know how they flew up to the sky. They all ived in harmony. However, there was death for the sons of the Sun before us. There was death for them before us. Then, this sons of the Sun, whenever there was death among them, they let the human beings knew about it and invited them to join with them. That process we called, "lasu su ai". And, "kabung dum ai" means I hope you know it already. We talked about it once at Muki Darin. "Kabung Dum ai" means a ritual with beating traditional drums and dancing at the house of the dead one befor burying it. Thus, human beings usually went to the other side to join that, "kabung dum" ritual. Whenever there was death, sons of the Sun invited them. They all lived like that. But, there was no death for human beings. Then, one day prudent young ladies went to forest, just like we mentioned the last time, to collect some leaves and fire-wood. Before this, it happened like this; One eagle laid eggs in its nest on a tree branch. Before hetching its eggs, the eagle went out to look for food. At that time, there was a group of monkey. Naturally, monkeys are very playful. When those monkeys climbed to the tree branch, they saw the eagle's eggs. When they saw them, they took the eggs and threw them out. When the eagle returned, it did not see its eggs. The eagle was furious saying, "As my children" let's say it because sooner of later those eggs will hatch, "die, the ones who did shall die too". The egle was very angry. At that time, there was a flying squrriel, similar to a squirrel but a little bigger than that, lived on tree branches, was there near its nest. The egle killed the fying squirrel thinking it destroyed its eggs. Then, the ones who actually did were monkeys, but the one the eagle killed was a flying squirrel. Then, the dead flying squirrel dropped to the ground. One day, when young ladies were in the forest to collect leaves and fire-wood, they saw that dead flying squirrel. When they saw it, they brought it home with them. They brought it home. When the chiefs of the village saw that dead flying squirrel, they said, "There is death among us, so let's invite sons of the Sun". "We are tired of going to the land of the Sun for kabung ritual." "Let them also come to our land for kabung ritual." Having said that, they decided the matter by themselves. When they went to the land of the Sun, they said to the chiefs of the Sun land, "We are dead." "You can come to us for kabung ritual." At that time, chiefs of the sons of the Sun, checked life-string of human being, they found that it was still very strong. "Your life string" for example hoding a string like this is not strong but when we put it straight and hold it, it is very strong, "Your life string, your souls are still very strong, so none of you died." Human beings argued back saying, "We do die! Come to our land and let's celebrate kabung ritual." By that time, human beings had been to the other side for kabung ritual for many times. So, the sons of the Sun also came down to that house, where there was a death, and started celebrating the "kabung" ritual. No matter how long they celebrated "kabung", they did not see the corpse. They did not see any corpse lying. Then, they were searching the dead-body at the corners as if they dropped their combs. Even then, they did not see a corpse. They did not see the dead person. They did not know what to do. When they went outside of the house, they saw that human beings put a dead flying squirrel in a bamboo container and covered it with winnowing basket. They saw that but they did not consider it as people died. They went up to the land of the Sun as they were thinking how to tell this thing to the chiefs of their land. "When we get back, how should we tell to our village chiefs? How should we tell them who died? We did not see the dead one so how can we tell them?' But without even seeing the dead, they went up. When they got back, the others asked them, "Who died? and how did that person died?" They replied, "We celebrated "kabung" ritual but we did not see the dead person. We just saw a dead flying squirrel put in a bamboo container covered with a winnowing basket." Then, the sons of the Sun, they were "nat" spirit. They said, "If human beings really want to die that much, let them die. However, only those who are in old age, those who have grey hair shall die." When they said this to human beings, U Jaw Naw, a bird similar to a pigeon, heard it. We can even hear this kind of bird even in Yangon. It makes sound "woh woh woh" and they lived in a group and they have white feather on their heads. Mostly, they lived in velley and they lived forest. They heard it. When they did, they said that they had white feather on their heads since they were born or hatched. But then, the sons of the Sun, "nats" said that those who were in old age, those who had lost their teeth, and those who had grey hair shall die, then it seemed like they were all going to die. Then, they said, "We have white feather on our head from the moment we were born and till we are in old age." "Because of that, any human being who is meant to did shall die, anyone who can carry traditional Dao, it does not matter if someone has black head or black hair, shall die despite their age." The bird said that despite their age whether they are old or young, anyone who is meant to die shall die. Before that, human beings did not die in ancient time. But they wanted to die so much that they did all kinds of things to beg to die. This is a story. This is the story of how death came to be in human life. Transcription (by Lu Awng) Ya gaw ndai shinggyim masha ni hta e si hkrung si htan byin hpang wa ai lam hpe tsun dan na re. Moi shawng de kinting kinnai nnan lat shinggyim masha ning nan prat ai ten hta gaw si hkrung si htan ngu ai nnga ai. Shinggyim masha ni hta dai shaloi gaw shinggyim masha ni gaw jan sha ni ngu ai nga ai, dai mung nat mi na nat mahtu mahta amyu re nga, jan sa ni ngu ai gaw nat hpe ngu ai she rai sa. Shanhte gaw lamu de nga ai le i, anhte shinggyim masha ni gaw ga de nga. Shanhte gaw hku hku hkau hkau gazawn mazum ai lam nga ai. Hpa baw jawn di sa ai ganing rai pyen lung wa ai gaw anhte ma nchye ai le i, rai nna dai hku hku hku hkau hkau rai na nga ai. Ratim mung jan sha ni kaw gaw si hkrung si htan ngu nga ai. Anhte a shawng kaw shanhte kaw nga ai. rai jang gaw ndai jan sha ni gaw si shagu gaw shinggyim masha ni hpe lasu su ai ngu gaw si sai ngu sha na ai le i, rai na kabung dum ai ngu ai, nang kabung dum ai ngu chye ai nrai, mani ma kalang tsun dan sai le, oh ra muki darin kaw reng kabung dum ai ngu gaw si ai wa a karai nlup ai shaloi nta kaw i bau dum nna ka manawt ai hpe kabung dum ai ngu ai. Reng gaw kabung sa nna she hto ra de kabung sa dum dum re ai da shinggyim masha ni gaw. Si shagu mung jan sha ni mung shanhte hpe shaga ai. E dai hku nna rai nga ma ai da. Raitim shinggyim masha ni hta si hkrung si htan nnga ai. Reng gaw lani mi gaw ndai numhpaw mi mahkaw ni mani tsun ai hte maren lahpaw sa htat ai le i nam de, de a shawng e ndai hku naw byin ai. Ndai galang galang langai mi gaw ndai hpun lakung kaw she ndai di di ai. Di di nna she nga taw yang she shi gaw garai n-hpum ai le i reng gaw oh shi lu sha tam hkawm sa mat wa re shaloi gaw dai kaw woi nawng ni mung nga ai. Woi ngu gaw grai kajam ai gaw, woi ni she dai hpun lakung de lung jang she ndai galang na di hpe mu sai gaw, mu jang she shan hte gaw shaw nna kabai kau ya ai. Rai jang gaw galang bai wa jang gaw ah she sai, shi na di nmu sai. Reng gaw shi gaw grai pawt ai le i, aw ya nye na kasha ni ngu ga le shi na kasha re ga rai nga le di ni si ai zawn ya ndai hpe jahten ai ni mung si u ga ngu na shi gaw grai pawt taw yang she jahkai ngu chye ai i jahkai (shin) hte loi mi bung ai, kadu hka hte bung nna dai hta grau kaba ai, jahkai le dai hpun lakung hkan nga ai, e dai jahkai langai mi she dai hpun lakung dai shi na tsip makau kaw nga jang shi gaw kawa sat kau ai. Shi re shadu nna kaja wa galaw ai gaw woi, shi sat kau ai gaw jahkai, dai jahkai dai gaw ga de si nna ga de di hkrat sai le i, re shaloi gaw dai lani mi hta gaw dai mahkawn ni gaw lahpaw sa htat ai le lahpaw sa tam ai hpun sa hta ai shaloi gaw dai jahkai hpe mu ai, jahkai ja si mu jang she shanhte gaw nta de gun wa. Jahkai hpe nta kaw gun wa re jang she dai kaw na mare salang ni gaw jahkai hpe mu jang she um ya ndai anhte mung e si sai ngu na jan sha ni hpe shana ga. Anhte mung hto ra de kabung dum sa jin wa sai. Jan ga de shanhte mung nang anhte shinggyim ga de kabung sa dum mu ga. Ngu nna she shanhte hkrai shanhte daw dan la nna jan ga de sa rai yang gaw, jan salang ni hpe e anhte si sai. Nanhte mung kabung sa dum marit ngu da. Dai shaloi gaw jan sha ni a salang ni gaw shinggim masha ni asak sumri hpe jum yu ai shaloi gaw ngang ngang kang kang naw re da. Nanhte sumri ndai nu ai ngu gaw sumri ndai ga shadawn ndai gaw ning rai gaw nu ai rai sai le i, ning re gaw kang ai, e nanhte na asak sumri asak wenyi sumri jum yu ai shaloi gaw ngang ngang re, nang hte kadai ma nsi ai ngu yang, si ai anhte si nan si sai, she sa wa marit kabung dum ga ngu da. Shaloi mung shanhte hpang de hkrai kade lang sa dum sai le i, raitim shinggyim masha ni rai jang gaw jan sha ni ma yu nna she dai nta kaw she yu nna she kabung dum ai aten hta du reng gaw dum chyu dum timmung mang mung nmu ai da. Si taw ai mung n mu, rai yang shanhte gaw ndai jut shingnaw hkan makoi taw ai kun ngu nna ndai pasi jahkrat masu nna sa tam ah bram timmung masha mang mung nmu, masha si ai mung nmu. Re jang she shanhte gaw kaning nchye di na she npan de yu nna ah she yang gaw ndai ndai jahkai hpe she nhtum hku kaw bang da nna ku-awng hte gup di da ai hku nmu i, reng ndai wa mu sai gaw, reng gaw dai mu rai nna she shan hte gaw dai hpe mung shanhte masha si ai hku na nsawn la, nsawn la na she jan ga de lung wa re jang gaw mi kaw na shanhte gaw tsun gaw tsun ai. Um anhte wa jan ga na salang ni hpe gaw kaning ngu tsun dan na i kadai si ai ngu tsun dan na i ngu, si ai mung nnga jang she shanhte gaw gai dai hku nga yang gaw kaning di na anhte tsun dan na i ngu, raitim mang nmu ai sha lung wa sai. Bai jan sha ni gaw gai kadai si ai ta ganing rai si ai ta ngu, anhte kabung gaw dum sai, raitim shinggyim masha si ai gaw nmu ai, le nhtum kaw chyawm gaw jahkai langai mi gaw si taw ai, dai hpe hku-awn kaw banghte magap da ma ai ngu da. Rai jang gaw shanhte gaw jan sha ni gaw nat ni le i, nat ni gaw gai dai ram ram si mayu yang gaw si mu ga shanhte mung, raitim mung asak kung sai wa rum sai,baw hpraw ai ni sha si u ga ngu da. E dai hku nna shanhte hpe dai hku nna tsun dat rai jang gaw ndai uju naw ngu u nga ai, u le, yangon hkan pyi kalang lang ngoi ai na ai ngai, woh woh woh hpung hte grai law ai rai na baw ah hpraw hpraw re u, u hkru du daram kaba ai shanhte gaw u hpung u hpawng hte nga ai. Law malawng gaw karaw hkan nga ai, nam maling hkan nga ai. Dai u ni na sai gaw, na gaw shanhte gaw ningnan shangai ai ningnan kraw yang mung baw hpraw ai, ya ohra ni htet dat ai gaw i asak kung sai, wa rum sai, baw hpraw ai ni si u ga nga jang gaw shanhte gaw yawng baw hpraw ai re majaw yawng si na zawn zawn bai rai wa jang she e anhte gaw yawng kaji ai kaw nna kaba dinggai dingla nnga yawng baw hpraw ai. Dai re majaw gaw shinggyim masha ni mung i e si gying ai wa gaw ganing re mung si u ga, ningga dang madang baw chyang machyang ngu gaw ningga ngu gaw nhtu ningga hpe sha hpye dang ai ( ah yoi ) kaw nna le i hto dinggai dingla ma kaw nna hkawt baw chyang machyang ngu kara rai nhpraw ai le e dai ni mung e si gying ai ni yawng si u ga ngu nna she dai u ju naw e dai hku tsun dat. Rai kaw nna gaw ya shinggyim masha ni gaw moi gaw nsi ai. Nau si mayu ai a majaw nrai nrai galaw di si ah ri hpe dai hpe hpyi la ai ga rai nga. E dai gaw maumwi le i maumwi anhte gaw si hkrung si hkan ngu ai shinggyim masha ni hta kaning rai nna paw pru wa ai ngu ai ndai dai rai sai. . Language as given: Jinghpaw
Format:Digitised: no Media: Audio
Identifier (URI):http://catalog.paradisec.org.au/repository/KK1/0168
Language (ISO639):kac
Rights:Open (subject to agreeing to PDSC access conditions)
Subject:Kachin language
Subject (ISO639):kac
Subject (OLAC):language_documentation
Table Of Contents (URI):http://catalog.paradisec.org.au/repository/KK1/0168/KK1-0168-A.wav
Type (DCMI):Sound
Type (OLAC):primary_text


Archive:  Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC)
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OaiIdentifier:  oai:paradisec.org.au:KK1-0168
DateStamp:  2020-09-24
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Citation: Keita Kurabe (compiler); Keita Kurabe (depositor); W. Awng (speaker). 2016. Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC).
Terms: area_Asia country_MM dcmi_Sound iso639_kac olac_language_documentation olac_primary_text olac_text_and_corpus_linguistics

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Country: Myanmar
Area: Asia

Up-to-date as of: Sat Nov 14 14:22:56 EST 2020