OLAC Record

Title:Masu ga shakawng ai lam (Who can lie the best) with English translation
Access Rights:Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:Keita Kurabe (collector), Keita Kurabe (depositor), M. Tu Ja (speaker), 2017. Masu ga shakawng ai lam (Who can lie the best) with English translation. X-WAV/MPEG/XML. KK1-0317 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/598893957ee5c
Contributor (compiler):Keita Kurabe
Contributor (depositor):Keita Kurabe
Contributor (speaker):M. Tu Ja
Coverage (Box):northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):MM
Date (W3CDTF):2017-01-31
Date Created (W3CDTF):2017-01-31
Description:Translation (by Rita Seng Mai) The title of this story is "Who can lie the best." Many years ago, there was a man in a village. Every hot season, he went around his land to know how big it was. Same like him, there was another man from the other village. He also went around his place to know how big and large it was. They two didn't know each other. While they were going around their lands to know how large it was, they met in the middle of their way. Then, the first man exaggerated and asked, "Hey, my friend, while I was going around my village last year, I was so tired because it was so big. So I rested somewhere for a while. I slept on the ground with cross-legged. Then there were 9 bee hives on my back leg when I woke up. I couldn't bend or straighten my leg. It was so difficult to go back my village, I barely made it. I let all the villagers from 9 villages eat those honey, but it was abundant and endless amount. Do you believe me?" Then, the second man replied, "Of course, I believe you. You are such a truthful person." Actually, they made a promise to believe each other whatever they said. "It is so surprising that you could feed those honeys from 9 bee hives on your back leg to the villagers from 9 villages. And it was endless amount! It was amazing!" said the second man to the first man. And he continued saying, "I also wanted to you something. Will you believe me?" Then, the first man said that he would believe him. The second man overstated and asked the first man, "In the past year, while I was going around my village to see how big it was, I had to cross river on the way. I had to use bamboo walking stick as the stones were slippery and I was carrying cane basket too. Every time I moved the bamboo stick to be able to cross the river, I got a big fish and put it inside the cane basket. I got more and more every time I moved it. When I reached to the other side of the river, there was endless amount of fish in my basket. Do you believe me?" The first man said, "Of course, I believe you." And then the second man continued saying, "I took those raw fish and continued going. In the middle of somewhere, I wanted to eat grilled fish but I didn't have anything to make fire. I kept walking and walking, then I saw the fire smoke. I thought I could cook and grill fish. When I went there to get fire, surprisingly it turned out to be the fire stick that I accidentally dropped three years ago. It was so surprising that there was still fire on the stick which I dropped three years ago. I cooked and grilled fish with that fire. Do you believe me?" Then, the first man replied again, "Of course, I believe you!" They had to believe whatever the other person said even though they knew that was a lie. That's why, when we lie each other, we need to trust whatever it is about. If not, we might quarrel and fight each other. So there is a saying "when someone lies to you, you must reply with better lies." Transcription (by Lu Awng) Ya na ndai maumwi a gabaw gaw masu ga shakawng ai nga ma ai. Moi la langai mi nga ai da. Shi gaw ginhtawng ta rai shagu shi a mung kade ram shi a ginra kade ram kaba ai ngu hpe laning mi hta ginhtawng ta ten kalang lang gawan yu ai. Rai lu ai da, shi hte maren kaga ginra na la langai mung shi a buga kade daram kaba ai dam lada ai ngu hpe gawan yu yu re la langai nga ai da. Shan gaw shada gaw n chye hkat ma ai da. Raitim lani mi shan wa tinang a buga lamu ga kade dam lada ai ngu gawan hkawm ai she shara mi kaw shan lahkawng katut ai da. E hkau e maning le nye a buga kawan hkawm yu ai wa grai ba na shara mi kaw ngai jahkring mi yup yang she nye lagaw magyi na yup yang she nye lahkap kaw lagat kungtsip 9ting noi ai lagaw jan di mung nmai magyi mung nmai raitim tsam mari tsam ra rai nna nye mare du hkra wa nna dai tsip 9hpe e mare masha ni hpe di sha shangun ai wa kahtawng 9 kaw gam sha tim nhtum ai grai naw nga ai tsa lu sai nye buga gaw dai ram pyaw ai re, hkau nang nye tsun ai ga kam ai i ngu yang kam ai hkau e nang grai teng man ai, shan wa myi shawng e kadai wa kadai tsun yang kade ga tim kam hkat ga yaw ngu mi nga ai da. Reng gaw aw kahtawng 9 ting hkau wa lahkap kaw lagat 9 lagat tsip 9 noi ai dai hpe di la yang kahtawng 9 ting nma ai gaw kei grai re nga ai le i ngu, re nga, hkau e nang hpe ngai ga langai tsun dat dik ga, nang kam na ni ngu e hkau e nang mung nang tsun ai gaw she kam na law ngu ai da. Reng gaw ngai mung laning mi nye buga hpe kawa hkawm ai wa shara mi kaw du hka rap jang wa dai hka rap ai shaloi wa e ka gaw gun reng she hka nlung manen ai majaw sumdoi kawa sumdoi lang nna masen nna dai e htawk di nna rap ai, rap yang she kalang galun kalang galun nga kaba langai lu galun la ka kaw bang lagaw lahkan htawt nye sumdoi madi shagu kalang bai nga bai hkru di na galun dai baw raw la ka kaw bang rang yang oh ra hkran de rap jang gaw ka pa nshang mat ngai shingka kaw nga lu galun ni ai le hkau nang kam ai i ngu kam ai law dai she dai nga katsing kaw gun di wa, gun di wa yang she shara mi kaw du jang wan gaw nnga ngai wan gaw nlu reng ju sha gaw mayu shadu sha gaw mayu wan gaw nnga re yang she ngai hkawm hkawm hkawm nga ni gun nga let hkawm ai wa le shara mi kaw gaw wan hkut mawng mawng re me mu ai, ka sungsi koi wan hkut mawng ai rai wut la na nga ju sha na re ngu yang ga mau hpa wa le hkau lai wa sai masum ning ten e ngai nye malut di na jahkrat tat kau ai malut di na wan ya du hkra dai yang e masum ning na tim nye a malut di na wan hkut chyi taw wanchyi taw nga ai dai la na wan wut nna shadu sha nngai nga shadu sha nngai ngu kam ai i ngu yang e hkaunang tsun yang gaw she kam le nga, shan gaw shada da masu hkat tim kam ai yen re da. Re yang gaw shada da masu hkat nna e masu hkat yang manang wa a masu hkat ai gaw kam ra ai nmasu hkat yang gaw galaw chye ai dai majaw manang wa hte zai bung ai tinang a masu yan gaw manang wa hpe mung grai dai hta grau kaja ai gahte manang wa hpe masu chye ra ai, e nga ma ai da. . Language as given: Jinghpaw
Format:Digitised: no Media: Audio
Identifier (URI):http://catalog.paradisec.org.au/repository/KK1/0317
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/KK1/0317/KK1-0317-A.wav
Type (DCMI):Sound
Type (OLAC):primary_text


Archive:  Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC)
Description:  http://www.language-archives.org/archive/paradisec.org.au
GetRecord:  OAI-PMH request for OLAC format
GetRecord:  Pre-generated XML file

OAI Info

OaiIdentifier:  oai:paradisec.org.au:KK1-0317
DateStamp:  2020-11-25
GetRecord:  OAI-PMH request for simple DC format

Search Info

Citation: Keita Kurabe (compiler); Keita Kurabe (depositor); M. Tu Ja (speaker). 2017. 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

Inferred Metadata

Country: Myanmar
Area: Asia

Up-to-date as of: Mon Dec 21 13:50:20 EST 2020