OLAC Record: Myit kaja ai hkawhkam (The king's name) with English translation

OLAC Record
oai:paradisec.org.au:KK1-0394

Metadata

Title: Myit kaja ai hkawhkam (The king's name) with English translation

Access Rights: Open (subject to agreeing to PDSC access conditions)

Bibliographic Citation: Keita Kurabe (collector), Keita Kurabe (depositor), L. Tu Awng (speaker), 2017. Myit kaja ai hkawhkam (The king's name) with English translation. MPEG/X-WAV/XML. KK1-0394 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/598894dd5d0f3

Contributor (compiler): Keita Kurabe

Contributor (depositor): Keita Kurabe

Contributor (speaker): L. Tu Awng

Coverage (Box): northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498

Coverage (ISO3166): MM

Date (W3CDTF): 2017-02-02

Date Created (W3CDTF): 2017-02-02

Description: Translation (Gun Mai) A long time ago, there was a king who ruled a big country. He was a very rich king, had a good and happy life, an educated and a good king. Thus, in order to praise and worship God, the king wanted to build a big temple of God in a place where not very far from and nearby the palace of the king. Because he wanted to build the temple, he asked to made bricks in the forest and did necessary things and the king was building a big temple of God. When the king was building the temple, there were cattle, buffalos, and horses that were used to carry the bricks. There was also a man who lived nearby the place where the bricks were made. The man said to himself that "The cattle might be very tired and thirsty as they have to carry the bricks to build the temple of God." Thus, the man every day provided water to the cattle and horses that carried the bricks during the temple was being built. Then, the king spent a lot of money and finished construction of the big temple of God. The bricklayers said that "This temple is built by the king of this country," and they wrote the name of the king. Not to be able to remove easily, they also branded on the temple. They wrote the name of the king, the figure of the cost, the year, how much the temple was strong, and everything. But, when they looked again, the name of the king was not used to stick and last, and the name of the man who used to provide water to the horses and was doing a farm in the forest appeared on the temple. "It is nonsense," the bricklayers said. So, they cleared completely the name of the man who provided water and wrote again the name of the king. But, soon after, the name of the king was disappeared and the name of the man who provided water and was doing a farm ppeared again. Thus, the king was thinking to himself that "I built this temple as I spent my money. Although my name was written, it is not last and disappearing. Why does it happen? Does someone erase my name or how it happens?" The king was thinking a lot himself. But, the king was aware that the name was not erased by someone and it was disappearing itself. Since the name of the man was just used to appear on the temple, the king investigated about the man. "Where the man is from?" the man searched the man until he found him. Finally, the king found the man and asked that "Man, what are you?" The man answered that "I am nothing. I am just a man who is doing vegetable farm. But, when I was doing farm, the cattle and the horses were carrying bricks and very tied so I was pitied of them and provided water to them, King." The king then said that "Very good. I will call you to stay with me and let's stay with me at my house well." Then, the king brought the man and his family to his palace and the king provided food, house, and clothes and let them stay happily in the palace. After the king provided the man so, when they went to the temple, the name of the king was appeared including how much it cost and when the temple was finished. Thus, how it happened was that "God is not easy. He follows the truth." The king just built the temple because he had money but the man who was not an important person and was just doing the farm provided water to the cattle because he pitied the cattle. So, God put the name of the man meant God wanted the man to live happily. Even the temple was labeld as built by the man. So, the king took care of the man. So that, the name of the king appeared. What the story told us was that the king built the temple but his name did not appeared and only the name of the man who provided water the cattle appeared but after the king took care of the man, the name of the king appeared. Since God is was truthful God, he took care of those who worked for him. Although the king did for him something, he was already a rich king. The man was very poor so God wanted him to get a happy life. So, the man was arranged to live in the palace and lived happily. Therefore, the story is that we also should work willingly in the works of God. The story is ended here. Transcription (La Ring) Moi da moi shawng de mungdan langai hpe up hkang nga ai hkaw hkam kaba langai mi nga ai da. Dai hkaw hkam wa gaw grai lu su ai grai nga mu nga mai ai hpaji grai chye chyang ai grai myit su ai hkaw hkam wa re ai da. Dai re majaw shi gaw da Karai Kasang hpe nawku shakawn kungdawn na matu shi a hkaw hkam kaba wa a wang makau mayan hta nau ntsan ai shara kaw Karai Kasang a nawku htingnu kaba langai mi hpe gaw gap mayu ai da. Gaw gap mayu ai hte maren gaw nam mali de wut tawng ni ju ai ra ra ai lam ni galaw nna ndai hkaw hkam htingnu hpe hkaw hkam kaba wa gaw e Karai Kasang a nawku htingnu kaba hpe gap sai da. Shingrai gap nga ai aten hta e wut ju sa wut htaw la wut gun na matu hkawm sa nga ai dumsu ni nga ni wuloi ni gumra ni hpe gaw shi gaw dai wut ju nga ai makau kaw e yi hkyen sha di nga ai la wa gaw "Gai Karai Kasang a nawku htingnu gap ai hta e wut ni htaw di grai ba ai hka lu mayu na re hpang gara na re" ngu na dai dumsa nga ni gumra ni hpe shi gaw galoi mung shani shagu dai nawku htingnu gap nga ai aten laman ni hta gaw dai ni hpe wut htaw ai gumra ni hpe hka ja jaw hka ja jaw re ai la langai mi mung nga ai da. Rai yang gaw hkaw hkam wa gaw ja gumhpraw law law hkrat nna e Karai Kasang nawku htingnu kaba langai hpe gap ngut da sai da. Rai yang gaw payan sara ni gaw "Ndai nawku htingnu ndai gaw ndai mung ndai ga na hkaw hkawm wa kaba e gap ai nawku htingnu re" ngu di hkaw hkam wa a mying ni ka. Dazik dawk da ai nhprai hkra mying ni ka ai e ja gumhpraw kade htum ai ni ka ai shaning ni ka ai, kade ram nga kang ai kade ram kaning ngan re ai nga ni yawng ka shakap da ai da. Raitim mung e dai nawku htingnu dai hta wa bai yu yu dat yang she hkaw hkam wa a mying nkap hkraw ai da. Le mi gumra ni hpe e hka ja jaw jaw re ai nam mali e yi hkyen sha ai la wa a mying she kap. "Koi ndan re gaw nnga ai" ngu dai bai arut shaprai kau na she hkaw hkam wa a mying bai kap. Dai shakap ai nau nna yang she dai wa hprai wa na she shaprai nna she mi dai wut htaw wut ju re hpe hka ja jaw jaw rai ai a yi hkyen sha ai la wa ai mying wa kap, kap rai nga ai da. Shaloi jang gaw hkaw hkam wa gaw myit yu sai "Ngai she galaw ai nye arang jahkrat ai ngai na mying dai ram tawk da ai gara hku rai di nye na mying kap nhkraw ai kun masha e shaprai kau ai rai kun gara hku she rai kun" ngu di hkaw hkam wa gaw grai lek yu sai da. Lek yu tim mung e masha shaprai kau ai nre ai sha shi hkrai hkrai prai nna hkaw hkam wa a mying nre ai sha nawku htingnu dai hta gaw htaw masha wa mying sha kap nga kap nga re majaw gaw shi gaw sagawn sai da dai la wa hpe. "Gara kaw nga ai la wa re kun" ngu di hkaw hkam wa gaw dai masha hpe nmu mu hkra tam ai da. Tam di shanhte gaw mu, mu rai di san yu yang gaw "Nang gaw kaning re hpa re ai" ngu na san yang "Ngai gaw hpa nre ai ngai yi hkyen sha di na nga ai ngai gaw nai wahkum hkyen lu hkyen sha di nga ai wa ndai dumsu ni gumra ni wa wut tawn htaw rai di jan ja di grai ba hpang gara ai majaw gaw ndai dumsu ni gumra ni hpe matsan dum ai myit rawng nna hka gaw ja jaw jaw rai sai hkaw hkam wa e" ngu ai da. "E rai sa dai rai jang gaw nang hpe gaw ngai woi la na, woi la na nye nta kaw atsawm sha rai di na nga nga ga" ngu na dai dinghku masha dai hpe woi la di gaw hkaw hkam hkaw de tawn da di shat lu sha buhpun nba apyaw alaw dum nta ni jaw di apyaw alaw sha woi rem sai da. Dai woi rem ai hpang wa gaw dai nawku htingnu de sa yu yang gaw kaja wa sha hkaw hkam wa a mying gumhpraw kade hkrat ai galoi shaning e gap ai ngu bai kap ai da. Dai re gaw gara hku re i nga yang gaw "Aw Karai Kasang ngu ai gaw loi ai nre tengman ai hpe hkan ai ba hkam ai, ngai gaw ja gumhpraw lu di gap ai she rai shi hkai mung nre wa yi she galaw sha ai wa mung e dumsu nga hpe matsan dum di hka jaw jaw re majaw gaw Karai Kasang gaw shi hpe e e shi a mying shakap ya ai gaw shi gaw shi a prat hta gaw ngwi ngwi pyaw pyaw rai di nga u ga, ndai nawku htingnu pa gaw shi gap ai daram hku she mying la ra ai gaw shi hpe ngai woi rem na" ngu di woi rem ai da. Woi rem jang gaw dai zawn re mying kap wa ai. Re gaw kaning i nga yang ndai maumwi gaw e wora wa mung shi gap ai shi na mying kap nhkraw ai, shi gaw gumra dumsu ni hpe sha hka ja jaw ai wa a mying kap e shi e woi na jang shi mying bai kap rai jang gaw Karai Kasang gaw ndai tengman ai Karai Kasang re majaw gaw shi a magam lam hta shakut ai ni hpe gaw shi gaw yu lanu lahku la ai. Hkaw hkam wa gaw shi dai ram ma ndi tim shi lu su hkaw hkam rai sai le. Wora wa gaw matsan mayan re re majaw ngwi pyaw u ga ngu di i ndai hkaw hkam hkaw de wa nga shangun ai, ngwi pyaw shangun kau ai re nga ai majaw gaw ya anhte ni gaw Karai Kasang a magam lam hta gaw yawng myit lawm myit gawm hte shakut ra ai nga ai maumwi re law. Maumwi ndai gaw ndai kaw htum sai re. . Language as given: Jinghpaw

Format: Digitised: no Media: Audio

Identifier: KK1-0394

Identifier (URI): http://catalog.paradisec.org.au/repository/KK1/0394

Language: Kachin

Language (ISO639): kac

Rights: Open (subject to agreeing to PDSC access conditions)

Subject: Kachin language

Subject (ISO639): kac

Subject (OLAC): language_documentation

text_and_corpus_linguistics

Table Of Contents (URI): http://catalog.paradisec.org.au/repository/KK1/0394/KK1-0394-A.mp3

http://catalog.paradisec.org.au/repository/KK1/0394/KK1-0394-A.wav

http://catalog.paradisec.org.au/repository/KK1/0394/KK1-0394-A.eaf

Type (DCMI): Sound

Type (OLAC): primary_text

OLAC Info

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:KK1-0394

DateStamp: 2022-06-06

GetRecord: OAI-PMH request for simple DC format

Search Info
Citation: Keita Kurabe (compiler); Keita Kurabe (depositor); L. Tu Awng (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

http://www.language-archives.org/item.php/oai:paradisec.org.au:KK1-0394
Up-to-date as of: Fri Sep 29 1:55:17 EDT 2023

Metadata
Title:		Myit kaja ai hkawhkam (The king's name) with English translation
Access Rights:		Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:		Keita Kurabe (collector), Keita Kurabe (depositor), L. Tu Awng (speaker), 2017. Myit kaja ai hkawhkam (The king's name) with English translation. MPEG/X-WAV/XML. KK1-0394 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/598894dd5d0f3
Contributor (compiler):		Keita Kurabe
Contributor (depositor):		Keita Kurabe
Contributor (speaker):		L. Tu Awng
Coverage (Box):		northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):		MM
Date (W3CDTF):		2017-02-02
Date Created (W3CDTF):		2017-02-02
Description:		Translation (Gun Mai) A long time ago, there was a king who ruled a big country. He was a very rich king, had a good and happy life, an educated and a good king. Thus, in order to praise and worship God, the king wanted to build a big temple of God in a place where not very far from and nearby the palace of the king. Because he wanted to build the temple, he asked to made bricks in the forest and did necessary things and the king was building a big temple of God. When the king was building the temple, there were cattle, buffalos, and horses that were used to carry the bricks. There was also a man who lived nearby the place where the bricks were made. The man said to himself that "The cattle might be very tired and thirsty as they have to carry the bricks to build the temple of God." Thus, the man every day provided water to the cattle and horses that carried the bricks during the temple was being built. Then, the king spent a lot of money and finished construction of the big temple of God. The bricklayers said that "This temple is built by the king of this country," and they wrote the name of the king. Not to be able to remove easily, they also branded on the temple. They wrote the name of the king, the figure of the cost, the year, how much the temple was strong, and everything. But, when they looked again, the name of the king was not used to stick and last, and the name of the man who used to provide water to the horses and was doing a farm in the forest appeared on the temple. "It is nonsense," the bricklayers said. So, they cleared completely the name of the man who provided water and wrote again the name of the king. But, soon after, the name of the king was disappeared and the name of the man who provided water and was doing a farm ppeared again. Thus, the king was thinking to himself that "I built this temple as I spent my money. Although my name was written, it is not last and disappearing. Why does it happen? Does someone erase my name or how it happens?" The king was thinking a lot himself. But, the king was aware that the name was not erased by someone and it was disappearing itself. Since the name of the man was just used to appear on the temple, the king investigated about the man. "Where the man is from?" the man searched the man until he found him. Finally, the king found the man and asked that "Man, what are you?" The man answered that "I am nothing. I am just a man who is doing vegetable farm. But, when I was doing farm, the cattle and the horses were carrying bricks and very tied so I was pitied of them and provided water to them, King." The king then said that "Very good. I will call you to stay with me and let's stay with me at my house well." Then, the king brought the man and his family to his palace and the king provided food, house, and clothes and let them stay happily in the palace. After the king provided the man so, when they went to the temple, the name of the king was appeared including how much it cost and when the temple was finished. Thus, how it happened was that "God is not easy. He follows the truth." The king just built the temple because he had money but the man who was not an important person and was just doing the farm provided water to the cattle because he pitied the cattle. So, God put the name of the man meant God wanted the man to live happily. Even the temple was labeld as built by the man. So, the king took care of the man. So that, the name of the king appeared. What the story told us was that the king built the temple but his name did not appeared and only the name of the man who provided water the cattle appeared but after the king took care of the man, the name of the king appeared. Since God is was truthful God, he took care of those who worked for him. Although the king did for him something, he was already a rich king. The man was very poor so God wanted him to get a happy life. So, the man was arranged to live in the palace and lived happily. Therefore, the story is that we also should work willingly in the works of God. The story is ended here. Transcription (La Ring) Moi da moi shawng de mungdan langai hpe up hkang nga ai hkaw hkam kaba langai mi nga ai da. Dai hkaw hkam wa gaw grai lu su ai grai nga mu nga mai ai hpaji grai chye chyang ai grai myit su ai hkaw hkam wa re ai da. Dai re majaw shi gaw da Karai Kasang hpe nawku shakawn kungdawn na matu shi a hkaw hkam kaba wa a wang makau mayan hta nau ntsan ai shara kaw Karai Kasang a nawku htingnu kaba langai mi hpe gaw gap mayu ai da. Gaw gap mayu ai hte maren gaw nam mali de wut tawng ni ju ai ra ra ai lam ni galaw nna ndai hkaw hkam htingnu hpe hkaw hkam kaba wa gaw e Karai Kasang a nawku htingnu kaba hpe gap sai da. Shingrai gap nga ai aten hta e wut ju sa wut htaw la wut gun na matu hkawm sa nga ai dumsu ni nga ni wuloi ni gumra ni hpe gaw shi gaw dai wut ju nga ai makau kaw e yi hkyen sha di nga ai la wa gaw "Gai Karai Kasang a nawku htingnu gap ai hta e wut ni htaw di grai ba ai hka lu mayu na re hpang gara na re" ngu na dai dumsa nga ni gumra ni hpe shi gaw galoi mung shani shagu dai nawku htingnu gap nga ai aten laman ni hta gaw dai ni hpe wut htaw ai gumra ni hpe hka ja jaw hka ja jaw re ai la langai mi mung nga ai da. Rai yang gaw hkaw hkam wa gaw ja gumhpraw law law hkrat nna e Karai Kasang nawku htingnu kaba langai hpe gap ngut da sai da. Rai yang gaw payan sara ni gaw "Ndai nawku htingnu ndai gaw ndai mung ndai ga na hkaw hkawm wa kaba e gap ai nawku htingnu re" ngu di hkaw hkam wa a mying ni ka. Dazik dawk da ai nhprai hkra mying ni ka ai e ja gumhpraw kade htum ai ni ka ai shaning ni ka ai, kade ram nga kang ai kade ram kaning ngan re ai nga ni yawng ka shakap da ai da. Raitim mung e dai nawku htingnu dai hta wa bai yu yu dat yang she hkaw hkam wa a mying nkap hkraw ai da. Le mi gumra ni hpe e hka ja jaw jaw re ai nam mali e yi hkyen sha ai la wa a mying she kap. "Koi ndan re gaw nnga ai" ngu dai bai arut shaprai kau na she hkaw hkam wa a mying bai kap. Dai shakap ai nau nna yang she dai wa hprai wa na she shaprai nna she mi dai wut htaw wut ju re hpe hka ja jaw jaw rai ai a yi hkyen sha ai la wa ai mying wa kap, kap rai nga ai da. Shaloi jang gaw hkaw hkam wa gaw myit yu sai "Ngai she galaw ai nye arang jahkrat ai ngai na mying dai ram tawk da ai gara hku rai di nye na mying kap nhkraw ai kun masha e shaprai kau ai rai kun gara hku she rai kun" ngu di hkaw hkam wa gaw grai lek yu sai da. Lek yu tim mung e masha shaprai kau ai nre ai sha shi hkrai hkrai prai nna hkaw hkam wa a mying nre ai sha nawku htingnu dai hta gaw htaw masha wa mying sha kap nga kap nga re majaw gaw shi gaw sagawn sai da dai la wa hpe. "Gara kaw nga ai la wa re kun" ngu di hkaw hkam wa gaw dai masha hpe nmu mu hkra tam ai da. Tam di shanhte gaw mu, mu rai di san yu yang gaw "Nang gaw kaning re hpa re ai" ngu na san yang "Ngai gaw hpa nre ai ngai yi hkyen sha di na nga ai ngai gaw nai wahkum hkyen lu hkyen sha di nga ai wa ndai dumsu ni gumra ni wa wut tawn htaw rai di jan ja di grai ba hpang gara ai majaw gaw ndai dumsu ni gumra ni hpe matsan dum ai myit rawng nna hka gaw ja jaw jaw rai sai hkaw hkam wa e" ngu ai da. "E rai sa dai rai jang gaw nang hpe gaw ngai woi la na, woi la na nye nta kaw atsawm sha rai di na nga nga ga" ngu na dai dinghku masha dai hpe woi la di gaw hkaw hkam hkaw de tawn da di shat lu sha buhpun nba apyaw alaw dum nta ni jaw di apyaw alaw sha woi rem sai da. Dai woi rem ai hpang wa gaw dai nawku htingnu de sa yu yang gaw kaja wa sha hkaw hkam wa a mying gumhpraw kade hkrat ai galoi shaning e gap ai ngu bai kap ai da. Dai re gaw gara hku re i nga yang gaw "Aw Karai Kasang ngu ai gaw loi ai nre tengman ai hpe hkan ai ba hkam ai, ngai gaw ja gumhpraw lu di gap ai she rai shi hkai mung nre wa yi she galaw sha ai wa mung e dumsu nga hpe matsan dum di hka jaw jaw re majaw gaw Karai Kasang gaw shi hpe e e shi a mying shakap ya ai gaw shi gaw shi a prat hta gaw ngwi ngwi pyaw pyaw rai di nga u ga, ndai nawku htingnu pa gaw shi gap ai daram hku she mying la ra ai gaw shi hpe ngai woi rem na" ngu di woi rem ai da. Woi rem jang gaw dai zawn re mying kap wa ai. Re gaw kaning i nga yang ndai maumwi gaw e wora wa mung shi gap ai shi na mying kap nhkraw ai, shi gaw gumra dumsu ni hpe sha hka ja jaw ai wa a mying kap e shi e woi na jang shi mying bai kap rai jang gaw Karai Kasang gaw ndai tengman ai Karai Kasang re majaw gaw shi a magam lam hta shakut ai ni hpe gaw shi gaw yu lanu lahku la ai. Hkaw hkam wa gaw shi dai ram ma ndi tim shi lu su hkaw hkam rai sai le. Wora wa gaw matsan mayan re re majaw ngwi pyaw u ga ngu di i ndai hkaw hkam hkaw de wa nga shangun ai, ngwi pyaw shangun kau ai re nga ai majaw gaw ya anhte ni gaw Karai Kasang a magam lam hta gaw yawng myit lawm myit gawm hte shakut ra ai nga ai maumwi re law. Maumwi ndai gaw ndai kaw htum sai re. . Language as given: Jinghpaw
Format:		Digitised: no Media: Audio
Identifier:		KK1-0394
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK1/0394
Language:		Kachin
Language (ISO639):		kac
Rights:		Open (subject to agreeing to PDSC access conditions)
Subject:		Kachin language
Subject (ISO639):		kac
Subject (OLAC):		language_documentation
Subject (OLAC):		text_and_corpus_linguistics
Table Of Contents (URI):		http://catalog.paradisec.org.au/repository/KK1/0394/KK1-0394-A.mp3
		http://catalog.paradisec.org.au/repository/KK1/0394/KK1-0394-A.wav
		http://catalog.paradisec.org.au/repository/KK1/0394/KK1-0394-A.eaf
Type (DCMI):		Sound
Type (OLAC):		primary_text
OLAC Info
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:KK1-0394
DateStamp:		2022-06-06
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Keita Kurabe (compiler); Keita Kurabe (depositor); L. Tu Awng (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