OLAC Record
oai:paradisec.org.au:KK1-1352

Metadata
Title:Dum nta nnan gap wa ai lam (The house entering ceremony) with English translation
Access Rights:Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:Keita Kurabe (collector), Keita Kurabe (depositor), L. Naw Bawk (speaker), 2017. Dum nta nnan gap wa ai lam (The house entering ceremony) with English translation. MPEG/X-WAV/XML. KK1-1352 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/598b36ec7dd70
Contributor (compiler):Keita Kurabe
Contributor (depositor):Keita Kurabe
Contributor (speaker):L. Naw Bawk
Coverage (Box):northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):MM
Date (W3CDTF):2017-02-20
Date Created (W3CDTF):2017-02-20
Description:Translation (Rita Seng Mai) I will tell you about traditions, cultures and how we live through since you came to ask. Firstly, I would like to tell you about how we, Kachin people, did when a new house was built or when family members were going to live apart since many years ago. With my experience since I was young, I would like to tell you about Kachin people. When a house was built, By looking at building a new house on designated land and arranging the place to live, Kachin people called living apart, living apart. When we live apart from (our family), we have to build a new house. We have to build a new house if we’re going to live apart. And then if our house is getting old, we have to build a new house. According to what I’ve known and what our ancestors have passed down to us, I would like to say on the two facts that when we live apart and when we build a new house. When we live apart, we have to destroy the old house before we build a new one. When we do that, we have to set the place (land) where we build our house on. We need to arrange that. We have to look at that land first, and we have to ask our elders if this land is good for building a house or not. Then our elders divined about that. And they told that it was not good to build on this place or that place. Our ancestors and shaman told us to dig there or here to build a house. They took a look for us. After we have chosen where to build a house, there are some other things that we have to prepare. There are some other things that we have to prepare. What do we need to prepare? We have to put the liquor pot on (for the purpose of making people friendly). We have to make colourless alcoholic spirit first. We have to make colourless alcoholic beverage (Ru Hkrat) and the juice of intoxicating brew (Tsa Pyi). We make those at our old house when we live together with our parents and grandparents. We value those things so much. We make that traditional alcoholic beverage. In “Gauri” dialect, we call that beverage “Hpyi Gang”, “Ru Hkrat”. And in January and February, we have to collect all materials that we need in building a house. Then we have to choose the best time to cut the bamboos and how to cut the bamboos down. We have to choose and cut bamboos to make rafters and battens. We measure the length first. And we prepare all the things like bamboo rafters to build a floor. We prepare all the materials to build a house, and we get ready to build. In the past, we didn’t use money in that kind of situation. We helped each other. There are many people who help each other without taking money from others. We still use that custom. We help each other. We help each other without taking money when someone builds a new house. Young women and men use a material like a traditional weaving tool which joins two beaters and which made of wood to make the ground even at night. We make the ground smooth and even, and we ask our elders if that is a good place to start building a house. If that is the right place, then we take all the bamboos out and start the plan. We used thatch at that time, and we didn’t have an iron sheet like today. We use the fan palm leaves and collect those in December and January. We harvest those fan palm leaves and thatch, and prepare all those things to be ready to build. And if we can’t do by ourselves and need help, then we can ask for help to the others. And we harvest thatch together. After we have harvested thatch, we need to carry those. And we ask for help to the others to carry those. For example, suppose we have to carry thatch for Sumlut family. In that case, Sumlut family members need to cook rice, prepare chicken curry, and prepare that traditional alcoholic beverage for us who help them to carry thatch. If we tell a person, may be from Maran clan or something, to ask for help. Then he will call the others to help Sumlut family in carrying thatch. Then the house owner’s family just needs to prepare food for the others. We prepare all food, kill hen and pig to feed the others who help, and drink traditional alcoholic beverage together. And then we carry thatch together. Same like that, we take bamboos which we need in building a house, but the way is too far to carry those. Since we live in Kachin highland, it is too far to go from one place to another. Then we can’t carry those bamboos alone, and we have to ask for help to the others to carry those bamboos together. Same like that, we make all big bamboo posts smooth, and we ask for help to the others to carry those again. We have all the materials such as thatch, bamboos and rafters ready to build a house. For example, if all the materials are ready to build Lazum Naw Bawk’s house today, then we start to build it. Then all people who are strong enough, who know how to build a house, who know how to thatch a roof and can tell fortunes, and many people come there to help. They immediately start to build a house. If they don’t finish in a whole day, then they continue to build a house for 2 or 3 days more. The house owner’s family calls the others to raise the bamboo post first, then people come to Lazum house. (‘ngau’ means building materials). All the materials that we need in building and decorating a house are called ‘ngau’. If we have all the materials, we start building a house. We raise the post first. We start building floor and raising bamboo posts, and tie only with bamboo split. Then we have completed the rough framing of a house. And we ask the other people to help us in thatching roof. Then the house owner’s family prepare food, kill pigs and chickens, and prepare the traditional alcoholic beverage and treat people who help them. And women pluck and pick vegetables and leaves which grow in our region. They pluck fruits like ‘ga rawng’ (a kind of herb and has a bitter taste) and grind those with ginger. And they also pick the leaves such as ‘shabying’ (a kind of herb (leaves) that can be eaten raw), ‘chyingbam chyingjam’ (a kind of medicinal herbs), parboil those, and mix with salt, chilli and dried fish. That dried fish tastes really good. They also cook with the red sorrel. They also make soup with pumpkin, yam, beans and peas. Everyone is doing his/her work. Some young people are measuring battens for a roof, some are thatching the roof, and some old men are covering the house. If they use fan palm leaves, they cover the house with those leaves. If they use thatch, they cover the house with thatch. After they have done common rafters for a house, they ask for the fermented liquor. They drink that by putting in bamboo cups. Some are drinking that while they are thatching the roof. There is a man who watches over them and taking in charge of building a house. He would take care of everything. If there is not enough thatch or fan palm leaves, he will tell the others to bring more. If something like thatching the roof is not right, thatch is so thick or thin, and battens are not in the right places happen, he has to tell and organize that. He is the one who arranges and organizes from the details to the end until a house is built. After they have done roofing with common rafters, they have to roof with ridge board. After they have covered with ridge board, they ask for the fermented liquor again. They also tease each other like ‘send us fermented liquor here. If you don’t, we will not come down’ while they are sitting on the roof. Then women give them that liquor, they drink there happily. And that liquor is made of millet and corn, and it can make people strong. That liquor is mostly made of millet. And yeast which we have to put while cooking that liquor is not the same as now. We make that liquor by using yeast which our elders make on the right time. We collect herbs to make yeast during December and January. And we dry them. Even we drink lots of that liquor, we don’t feel dizzy and we have gained only strength. So we don’t have any problems even our Kachin people drink that since long time ago. The more we drink, the more strength we gain and the more we can work. Then they finish building the house. Some old men are covering the bamboo walls. And they divide into sheets and arrange like this sheet is for sitting room, this one is for the room where the breadwinner or the most powerful person of the house lives, this sheet is for the virgins’ room and this is for the grandparent’s room. They ask whether people who are working at the left side and right side of the house finish their work or not. And they ask whether the others who are working the front part and back part of the house finish their work or not. Then they answer that they have done for the front part, the back part and left part and right part of the house. They do all the work together like that. Then they make a fireplace. They need something as a layer for the fireplace. We layer thatch first for the fireplace. Old men who know how to make a fireplace well build it. Then they build 4 or 5 fireplaces and put each one in sitting room, kitchen, and the rooms where the parents and grandparents live. Then they have built the whole house. In the past, we didn’t use a match. After we have built the house, covered all walls and made ladders, we have to take the fire into the sitting room first. Since we have to bring fire into the sitting room first, we take two hard, tough bamboos and rub those two. And we have to put tiny strips of bamboo between them. Big and strong men lit the fire by bamboo hardly, then the fire is lit brightly. And we use that fire for a new house. The gentleman who is the cleverest, has got lots of children and grandchildren, is meticulous, reliable and hardworking bring that fire into the house. He ignites the fire on something and brings that into the sitting room. The gentleman who brings the fire which is lit by the bamboos into the house first, and the other people who are carrying things such as salt, chilli, fire tripod, pots, all other things which we need for a house go inside the house after him. As I told you at first, when we first decided to live apart from our parents, they gave us many things which we would need for our new house. We have to take all those things into the house too on the day when we bring fire in. Then the person who is carrying fire lit the fire in the sitting room. After he has lit the fire, the others pour water on it. After that, old men and women will get to live in the breadwinner’s room. It is the room where the most powerful person in the house lives. We arrange like if you are from the wife’s family, you have to stay in that room, and if you are brothers and sisters of the house owner, you have to stay in this room, and so on. Then we cooked, drink that fermented liquor which we’ve already prepared first together and chat. Then this is the house warming ceremony. At the house warming ceremony, someone (a narrator of Kachin traditional lore) versifies about something and gives blessings upon that house. In Lachyik language (Lachyik is one of the Kachin tribes), we say “Jagaw gaw”. “Jagaw gaw” means someone gives blessings upon that house and versifies about something. There are many ways that we can say for giving blessings upon the new house. We say ‘majan jan’ in ‘gauri’ dialect. In ‘Lachyik’ language, we say ‘jagaw gaw’. It is the same in ‘Lauvo’ language too. In ‘Lisu’ language, it is said ‘tagaw gaw’. For me, our tribe say ‘jaiwa wa’ for that. Then a professional narrator of Kachin traditional lore tells a story about how a house is built since a long time ago, how to cut the bamboos down on the right time, which thatch is the best, and all other things which are needed in building a house. He is telling a story while drinking that liquor. Some said that it is ‘giving blessings’. People give blessings upon the family who owns a new house such as may this family be famous, may they be prosperous, may this family have many children, may this family be happy and so on. We let the house owner sit on the front part of the house. If he has got a wife and children, we let them sit together. And we all drink and eat together. While the narrator of Kachin traditional lore is telling a story of how a house is built, the others are giving blessings upon the family like may this family be prominent, may this family get good lucks, may they be wealthy, may this family live happily and warmly in this house and so on. Some are dancing a traditional dance called ‘htawng ka’ with a long cylindrical drum. They are dancing for the purpose of getting prosperities for the family. They dance to congratulate the family and be wealthy. They give those blessings upon the family. Then they all drink traditional liquor together again. And there are some people who take care of cooking and boiling water. They cook food and feed guests. We, Kachin people, always cook food and celebrate like that for 2 or 3 days when we build a new house. And we call the relatives and neighbours from the other villages to come and participate in this ceremony. Then they also come by bringing traditional fermented liquor. In ‘gauri’ and ‘manmaw’ regions, they call ‘magun lit’ (‘magun lit’ is a gift-basket with sticky rice, chicken, condensed milk, sugar, etc). In Myitkyina and the place where I live, we call that as ‘shat-lit’. So people who come to the house warming ceremony bring that kind of gift-baskets. If they are from the husband’s family (dama), they bring blankets as well as buffalos to this ceremony since they come to the ceremony of the wife’s family side (mayu). There are many people who come to help the family too. In the past, money is not the most important and valued thing. We value traditional things and animals such as cows and buffalos. If they are the wife’s relations, they give Kachin traditional knives for the purpose of the family living happily in this house. They give blessings too. If they are cousins of the house owner, they say that they are very happy for getting a new house for the family and give useful things for them. And in the past, we don’t give money as a gift when someone gets a new house. We give things by saying ‘here! Take this one and use this for your family!’ We help each other by providing things like that. We, Kachin people, ask for help to the others when we build a house, and we help each other happily. Even though we don’t have enough strength and money to build a new house, we can ask for help from our neighbours, relatives from the wife’s family and husband’s family, and cousins. If you say ‘We’ll build a house today’ or ‘We’ll do the house warming ceremony’, then they all will come and help you. In our times, there were many bachelors and young girls who came to help in building a house. Some had met after that, some observed to know each other, and they teased each other happily. I still remember how we had built a house. I ate that ‘ga rawng’ (a medicinal herb). We went into the forest, plucked those small fruits, and ground and ate those. We usually celebrate the house warming ceremony and build a house in February. It’s because there is rain in May. So we usually do in January and February. So, we, Kachin people, help each other heartily and sincerely wherever we live when we celebrate the house warming ceremony, and when we build a new house. We help each other by strength, not by money. I still remember that. I just would like to tell you about that. Thank you very much. Transcription (Lu Awng) Htung hkying hte labau maumwi mausa tinang a nga sat wa ai lam hpe sa san ai majaw agu nang hpe tsun dan na. Ndai shawng nna 1 mi shawng tsun dan mayu ai gaw ndai anhte wunpawng sha ni moi prat kaw na jiwoi jiwa prat kaw nna anhte dum nta ngu ai gaw gap wa yang dum nta ngu ai galaw wa yang ndai dum nta ngu ai garan wa yang htinggaw garan wa yang dum nta nnan gaw gap wa yang na lam ni hpe agu nang hpe hkai dan na i. Ya ndai wunpawng sha ni a lam agu dep lu ai daram agu na shangai prat kaw na mu mada mat wa ai ndai dai hpe yu ai shaloi anhte a dum nta gaw gap ai. Htinghpyu htingra nnan gap mat wa galaw mat wa ai nga shara hpe lajang mat wa ai ndai hpe yu yang ndai wunpawng sha ni gaw kun dinghku garan ai. Htinbyen pru ai ngu re nga. Htingbren pru ai shaloi gaw dum nta nnan gap ra sai le. Dum nta htingbren pru jang dum nta nna gap ra ai. Re jang gaw tinang a dum nta dingsa wa jang nnan bai gap ra ai. E ning re aten hta e ndai anhte a jiwoi jiwa ni prat kaw na lang hkrat wa ai anhte a labau maumwi hta agu ni tatut mu kau da ai hta nga jang ndai htingbren pru ai shaloi dum nta nna gap nna nta dingsa hpe bai run na ningnan gap na nga dai 2 hta mahta nna tsun mayu ai gaw ndai htingbren pru ai shaloi tinang htingbren pru mat wa na shaloi gaw ndai kaw gaw htinghput htingra nnan htu ra ai. Yu ra ai, lajang ra ai. Htingra nnan ndai hpe anhte gaw shawng yu tawn hto tinang a kanu kawa ni kaji kawoi ni hpe e ndai kaw ngai htingbren pru na ndai shara ndai htingput htingra nanhte kaji kawa ni nu wa ni ndai kaw yu ya mit htuk sai i, n htuk sai i, ndai jijaw nat jaw prat hta i e ndai kaw e shaba wawt, re na she dem nga jang she e ndai maga de gaw shara de ndai nchyun nmai shadaw ai ndai hku htu mu, oh ra hku htu mu nga na ndai dumsa jai wa ni i dumsa ni gaw shaba wawt ai, salang ni gaw dai kaw yu ya ai. Nga ma ai, shaloi e ndai htinghput hitngra hpe lu lata ai hpang gaw shi gaw hkyen lajang wa ra lam nga ai. Hkyen lajang wa ra na lam nga ai, shaloi gaw hpa baw shawng hkyen a ta? nga jang e ndai hkyen lajang wa ai hta nga jang gaw ndai gaw magye tsa hku i ndai tsa dun ai. Ru hkrat dun ai ndan re shawng galaw ma ai. Ru hkrat dun ai, tsa pyi dun ai, tsa pyi tsa pa dun da ai lam, dai gaw hto tinang nga ai nta dingsa kaw i kanu kawa kaji kawoi ni hte nga ai ten hta dai ni dun ya ma ai. Dai ni dun tawn ndai tsa pyi tsa hku ndai hpe madung grai dat ma ai, re ndai tsa pyi tsa hku ndai gauri ga de nga jang hpyi gang rut hkrat nga i, e ndai ni dun da re sa i nga jang gaw e ya ndai january hte februay laman hta gaw ndai dum nta gaw gap na ngau ngu re nga, ngau ngu ai jahkum wa ai ngau la bang wa sai. Shaloi gaw ndai gaw ndai kawa ni sat sai. Ndai share lap ndai share lapa ni sat sai. Kawa hte law malawng gaw i anhte gaw dai kaw gaw ning re na sa dawn re na she ndai kaw na kawa lapa e ndai nta chyinghkyen baw ai chyinghkyen galaw ai mahkra hpe shawng shajin da ai. Shawng shajin na ndai kaw ndai ni hpe hkyen wa magang sai, ndai kaw e anhte wunpawng sha ni gaw ndai ja gumhpraw n lang ai le i. Shada ji ga la ai, gatsun ga la ji ga la ai, gatsun ga la ngu ai grai nga ai. Ndai gatsun gala nga ai hta e ndai kaw ya langai re nga, gara kaw mung lang ai. E ndai ga tsun gala ndai lang ai shaloi jang she dai mu agu tsun mat wa ai hteng htingra nnan tam ai shaloi i e ndai hitngra nna tam ai dai htingra mu ai dai hpe gaw shana mahkawn shabrang ni, ndai ni grai dai dada ngu ai ndai hte moi gaw jan nga ai le i, hpun pyen hte galaw la na akut di shing rai na galaw ai re ma ai. E dai hku a hkut galaw na dai kaw htingra ni nta gawgap na htingra ram rai sai i, hkrak sai i, hkrak sai nga ai hte gaw mi dai mi gu nang hpe tsun dan ai hte maren ndai kawa ni hpe shaw da sai, shangu i anhte wunpawng ni gaw ya na zawn prat dep hpri hpraw n lang ai le shangu lang ai. Tinggaw lang ai ndai lap ni hpe gaw december january lapran ndai hpe htat da ai. Htat la nna tinggaw ni shangu ni hpe mung ndai kaw yawng lajang da ai. Re jang she tinang ndang jang gaw ji ga saw ai ngu ai e dai kaw saw nna she ndai ji ga saw nna she shangu dan ji ga la ai. Shangu dan ngut ai hpe shangu gun wa, shangu gun ga saw ai, e dai ni gaw dai sumlut wa na shangu gun ga loh nga sa nga jang gaw tinang nta mashan ni gaw shat shadu tawn, u sat tawn mi a gu tsun ai kahtam tawn da ai hpye gang ru hkrat ni i ndai ni hpe jahkrat tawn. Sa wa marit loh, ngu nna ndai kaw langai ngai hpe marip wa re na kun, marip la re kun hpe dai ni gaw sumlut ni a nta galaw na matu shangu gun ga saw ga nga jang shi sa saw ya, re jang gaw anhte gareng ni na madu ni gaw malu masha lajang tawn dai sha re nga. Lu sha lajang u sat tawn wa sat tawn, dai ru hkrat ni jahkrat hpye gang jahkrat lu nna yawng jawm gun ai. Dai hte maren ndai kawa ni bumga re le i, grai tsan ai kaw grai tsan ai kaw e tinang gaw shaw tawn da ai, ndai kawa ni hpe ndai shaw mara tawn da ai ndai ni hpe tinang gaw ndang ai, tinang hkrai gaw n dang ai re jang gaw tinang a mare masha ni hpe sa shaga nna dai ni gaw kawa hpai ga saw ai law. Dai hte maren dum nta ni gaw shadaw hprawng tawn ai i, shadaw grai hprang tawn da, shadaw kaba ni hpe shadaw hpai ga saw ai. E dai yawng shangu, kawa, ndai lapa mahkra hkum sai i nga jang gaw e dai ni gaw lazum naw bawk a nta dai ni gaw hkum sai loh, re majaw shi nta dai ni gaw galaw sa ka, nta nna galaw sa ka nga jang she kalang ta mare ting na kung kyang ai ni mahkra chye chyang ai ta sama chye ai ni ndai shatawn chye ai hpun chye ga ai shangu galup ai mahkra hpe dai shani jang shadaw jun, lamu ga dai ni hpe jun, re nhtawm me e dai shani n ngut yang mung dai shani i dai 2, 3 ya dai hku na galaw re nhtawm e ndai kaw shadaw ni sharawt htingbren hting ga ngu ai dai shani saw dat re jang shawa masha ni dung nna dum nta masha agu lazum ni a nta ni gaw dai kaw e dai hkum sai. Ngau ngu ai wunpawng sha ni gaw nta hpe galaw ai nta hpe mahkra tsawm htap ai hpe gaw mahkra hpe gaw ngau ngu ai. E dai kaw na she ngau dai ni hpe hkum ai hte ndai nta galaw sai rai sai nga jang she anhte gaw dai shadaw sharawt ai, chyinghkyen ni mahkra hte shadaw sharawt nna dai kaw gaw shajup ai kaw she kawa hte hkrai re goi, kawa hte hkrai shajup hkrai shajup ngut sai i nga jang gaw htinggrim htingga n grim grim sai, ngut sai i nga sa nga jang gaw kei dai ni gaw nta galup ga saw ai loh nga bai tsun re jang gaw u sat tawn, wa sat tawn, hpai gang jahkrat tawn u hkrat jahkrat tawn re na gaw hpaw mi hpaw mawng ni gaw dai kaw hto hpaw mi hpaw mawng ni gaw anhte a buga hkan na namlaw namlap ni di ndai oh ra anhte garawng si zawn re ni mung di, dai kaw htu, shanam hte htu bang u di hte htu hto shaban chyingjam ni di dai hte kaprawng, jum majap hte sha, re jang le ndai lawu ga na maru nga nga lu ai ndai hpe gaw nga jahkraw le jum hte jahkraw tawn ai nga maru dai ni hte shadu sha, dai kaw shalap shari shalap ni hte shadu re na wat shat mai ntsin gaw nai hte kahkum si yi yang shapre ni hte shadu re na gaw dai kaw na gaw dai shani gaw hpawt mi hpaw mang ni gaw dai hku ma ni ramma ni gaw dai kaw hto share ladawn ai gaw ladawn hto shangu shalun ai atsawm rawng ai ramma ni gaw shangu shalun hto n-gaw de shangu shalun dingla nkau mi hte ndai salang nkau mi gaw nta galup wa masai gaw. Tinggaw re yang tinggaw galup, shangu re yang shangu galup mat wa re jang gaw hto masan du sai loh ya gaw masan du sai nga na masan chyaru jaw mi loh nga dai bai lu bai shalun e dai kawa n htung ni hte shalun na dai kaw lu. Lu la gai gai shangu n law ai, share nlaw ai dai kaw e nta hpe yu reng ya ai wa a gyap ngu ai nga ai yaw, agyap wa dai wa gaw dai kaw dai dai dai wa shara hta shangu n ra tsawm nga ai, hprai ai ntsawm ai, dai kaw hpa nga ai dai kaw htat wa nga ai dai kaw ntsawm ai i a gyap wa ngu mung nga ai. Le n pu kata kaw na ndai shangu galup wa ni hpe grai tsawm hkra galaw ya ai a gyap wa ngu nga ai. E dai kaw na she masan kaw na bai lung mat wa hto chyaw gaw magum ngu ai ngut mat wa sai i, magum ngut re jang magum chyaru shalun ya mit, n shalun jang gaw nyu ai nga, hpaw mi ni dinggai ni gaw dai magum chyalu bai shalun dai kaw lu la, n gun rawng ai gaw ya gyi ni hte galaw ai, ngawng si hte galaw ai. Re jang she yagyi hte law malawng galaw ai, e dai hte lu re jang gaw matsi ni ma dai ni na prat dep matsi nre sai. Anhte kanu ni aten la ai masat na la da ai matsi hte shadu kachyawng tawn da ai ni re nga. Ndai matsi hte gaw ndai december january hta la ai matsi hte makawng jahkraw tawn da na dai hte re jang gaw n gun mi alu lu tim baw n machyi n gun atsam lu, dai majaw wunpawng sha ni gaw moi prat kaw na ndai hpyegang ru hkrat, ngu ai ndai ni lu hkrat wa na kade bungli galaw timmung hpa manghkang nnga ai. Dai lu magang bungli galaw magang, n-gun rawng magang, shing re na nta shangut, nkau mi dingla nkau mi gaw shakum kum kawa, mi gaw ngut da chyalu re le i, kawa chyinghkyen ni ngut da chyalu dai hpe atawk manai di nna she le dai kaw gaw ndai gaw daw dap, ndai gaw htingnawn dung, ndai gaw shat gawk, ndai gaw n la dap, ndai gaw kaji kawoi dap nga na bai dai ni hpe bai gran gran re na, ohra jahpung de ntsawm nga ai loh nga, dai shachyang gaw hkrak sai, hto n bang de na ni nngut shi i nga, le n pan de na ni n-ngut shi i nga dai hku na jawm, ngut sai loh npan de na ni mung ngut sai, ndai jahpung shajang de na ni mung grai hkrak hkra, taw madin gaw nga e madin ngut sai, daw dap ni gara hku, shaloi jang gai re jang kei dai wan dap gaw gara hku nga i, e wan dap galaw, ya ndai wandap galaw na matu le le dap nyep lap nga nga ai. Kaga n nyep ai, dap nyep lap ngu ai ndai wan dap hta dap nyep lap ngu ai dai shawng nyep kau, dai kaw mung salang ni chye galaw ni dai kaw yawng wandap hpe galaw, e dai kaw gaw daw dap kaw langai, shat gawk kaw langai, kanu kawa ni a gawk kaw langai, kaji kawa ni a gawk kaw langai 4 daram 5 daram dai dawdap hpe hpaw tawn ai, re jang she dai kaw na e rai sai lo nga i dai ni ngut sai nga jang she dai ngut ai hpang she dai nta ni yawng asan apan yawng ngut sai i nga jang she ndai wanhket ni hte nlang ai, wanhkret nlang ai. Hto nta ni yawng ngut sai, dai shakum shakap yawng lakang ni htan ngut da sai i nga jang she wan shawng shang ra ai dawdap de. Wan shawng shang ra jang she ndai wan hpe gaw kawa manu mana greng ai i, kawa greng ai dai hpe atsawm sha ndai kaw kawa ndai kaw 2 ndai kaw kawa hte ganyet dai kaw e ndai kawa laswi ni ndai hpe ndai kaw bang tawn ai. Ndai kaw kawa laswi hte nawt hkrai nawt la kaba n gun ja ai ni anut dat ai hte wan wuk nga tu mat wa ai, wan wuk tu ai hte dai hpe wan ning nan ngu la ai, dai wan ningnan dai hpe she kadai myitsu wa ndai wa gaw myit su ai, ndai gaw salang re, ndai wa gaw mayat maya ai, ndai gaw myit gawp ai, ndai wa nga jang wan dai hpe myit su dik ai kang ka ai, kam ram ai wan dai anhte wan gang kaw na i kawa kaw na grai kung ai dai kaw na gang la ai. Ngut jang she ndai kawa ndai hte she dai kaw kawa dai wan kaw na i kawa dai kaw na shachyi la ai wan nan nan dai hte she wan lang ai shawng e wan lang ai wa shawng re jang she dai kaw na ndai di, hkra, n-gu, hka, jum majap, mahkra ngum ndai kundinghku gun rai ni hpe yawng gashadawn mi agu tsun ai, nta ningnan kaw e hto ra htingbren pru ai nga jang dai htingbren pru ai kaw na rai ni magam re yang magam, dai hpe jaw dat ai dai ni hpe dai shani shawa masha ni wan gang gang la ai wan ningnan a hpang kaw dai myit su wa wan lang nga ai hpang kaw hto dap kaw nan she dai kaw wan hkra dai kaw wan wut. Dai kaw hkra hkra dai kaw di hkra hka bai rut shaloi gaw salang ni gaw hto wagyi wukam hkyeng sai ni gaw hto htingnawn dun de hkra ndai kaw naw garan ai. Nang mayu wa nga jang gaw hto htingnawn dun de, hpunau nga jang gaw nang gara de ngu yang garan da ai, e dai kaw naw dung re na e dai kaw na gaw ndai gaw shadu lu shadu sha, e mi tsing tawn ai hpegam ni lu jawm jahta shaloi jang gaw dai kaw dingshawn rai wa sai. E dingshawn re wa jang gaw dai kaw ndai majan jan ai ni ndai lachyik ngu nga jang( jagaw gaw) ai ni nta hpe shaman ga tsun ai ni ga re nga. Re jang gaw oh ra gauri ga de nga jang gaw majan lachyik hku nga lachyik zaiwa ni gaw nta nna hpe jagaw gaw ai ngu ai, lauvo mung dai hku langa ai, re jang gaw lisu ni gaw nta nna nga jang gaw (tagaw gaw) ai abak nga gaw ai, e agu ni hpang de gaw ndai kaw gaw jai wa wa ai. Dai hpe dai ndai nta hpe gara hku gawgap wa ai, mi mungkan nna lat kaw na jaiwa ni gaw yawng atsawm sha gara hku nta hpe gara hku shachyaw na kawa gara hku sat na, shangu hpa la na gara hku ndai pu sin jahkum mat wa ai ndai ni hpe gaw jaiwa ni gaw dai shana kaw ndai hpe maumwi hpe hkai ya ai. Hkai nna lu let hkai, lu let jaiwa ga wa ai, nkau mi gaw majan jan ai ngu shakawn ai, ndai shanu wa ni gaw nta nnan ndai hta e ning re na grai nga mu nga mai ga, mayet maya u nga, wunli lu u ga, wundan lu tu u ga, maw maw ndai mung lu u ngu na jawm lu, tek nga hkra dai nta madu wa hpe mung shadun, madu jan kasha nga yang kasha ni hpe shadun da, nanhte dai ni wunli lu mu ga law, wundan tu mu ga law, dum nta nna ndai kaw nna sut ring gan chying ai chyeju nga mu nga mai ai chyeju ndai kaw shim lum ai akyu ara mung lu mu ga ngu tsun ai ni tsun, hto jai wa wa ai ni gaw dum nta hpe gara hku gaw gap mat wa ai hpe hkai, re na gaw let dai de de mung htawng ka ka ai ni gaw ka, htawng ka ka ai mung nta dingshawng de sut shawn ai nga htawng ka manai ka, re jang gaw dai kaw hto nhku de sut shalun ya nga, nga ngwi nga pyaw nga shalun ya, dum nta ni gaw dai kaw tsa bai lu oh ra kaw hpulum ngu ai ni nga ai. Re jang gaw hpumlum num ni hpumlum la ni dai ni gaw oi jaw lu jaw sha shingre na anhte ndai amyu ni gaw ndai htinghput htingra ndai ningnan gap wa ai ngu ai ndai kaw gaw dai 2, 3 ya daram dai kaw shadu sha. Re grang re jang gaw hto makyin jinghku ni hpe mung shaga oh ra kahtawng le ra kahtawng hkan na ni hpe shaga re na dai de na ni mung kei tsa gun wa. Nbaw magun shat lit ngu re, magun lit, gauri ga gaw magun lit myitkyina ga gaw shat lit ndai maga de gaw shat lit, manmaw ga ni gaw magun lit ngu na magun gun, dai kaw dama wa re yang gaw nba yan hte hpawn kei mayu nta dingshawn hta e dingshawn shang lawm ai law nga na nga sa jaw ai ni mung nga ai. Sa garum ai ni nga ai, moi prat gaw gumhpraw hpe nau madung ndan ai, arung arai hte dusat dumyeng jaw ai, mayu ni re jang gaw kei nga mu pyaw mu ga nga na ndai ri nawng nhtu ndai anhte a nhtu ni sa shanat da ya. Dai kaw mung shaman ya re jang gaw hpu nau ni re jang gaw kei nanhte ndai nta nnan lu sai majaw kabu lawm ai loh maw n gun sa jat lawm, maw baw ndai gaw nan nu wa ni htingbren pru ai shaloi Re na gaw moi gaw ja gumhpraw nre maw nan nu wa ni ndai hte dun sha mu, shadu sha mat wa mu ngu, maw nan nu wa ni a matu nga na yawng mahkyin shagun, ja gumhpraw hte nre sha arung arai yawng hte ndai hku sa garum ai ndai ning re na a ngwi apyaw hte anhte wunpawng sha ni a gaw nta hpe mung ji ga ngu ai garum shingtau hkat ai hpe jiga ngu ai nang hpa yak yang hpa nta galaw yang ji ga saw nna mayu dama kahpu kanau ni hpe shaga dat nna garum la mi ngu ai dai ni ngai nta galaw sai, dingshawn shang sai ngu ai ndai hpe re nna gu ni a prat hta gaw ndai kaw gaw dai mahkawn ndai ni mung shabrang ni ni mung shi hte shi goi dai kaw yu la ai ni yu la, mu la ai ni mu la dai kaw na ya sha ai ni mung lawm nawng, ningre na agu ni a prat gaw ndai wunpawngsha ni a anhte wunpawng sha ni a dum nta gaw gap wa ai aten na ndai gaw shingran pra pra le i. Agu ni nan namlaw namlap nam maling hkan na namlaw namlap sha, mi sha tsun ai karawng si hte e dai kaw htu karawng si law malawng gaw ndai dingshawn htingga hte nta nnan galaw ai ngu gaw february law malawng re. Oh ra (may) de gaw marang htu mat sai, january februry ndai ten gaw grai galaw ma ai. Ning re na anhte wunpawng sha ni a nga pra ai sat lawat gaw galoi gara kaw retim mung ndai hku na dingshawn htingga re timmung dum nta nnan ndai hku na tinang gaw htingbren pru ai retim mung anhte gaw ja gumhpraw n hkrat ai sha anhte a amyu sha ni shada pawn ba n ja n hpra re na galaw mat wa ai ngu ai hpe a gu gaw nang hpe agu ya na shingran mu nna ndai hpe tsun dan da ai re chyeju kaba sai yaw kanam e. . Language as given: Jinghpaw
Format:Digitised: no Media: Audio
Identifier:KK1-1352
Identifier (URI):http://catalog.paradisec.org.au/repository/KK1/1352
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/KK1/1352/KK1-1352-A.mp3
http://catalog.paradisec.org.au/repository/KK1/1352/KK1-1352-A.wav
http://catalog.paradisec.org.au/repository/KK1/1352/KK1-1352-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:KK1-1352
DateStamp:  2020-12-16
GetRecord:  OAI-PMH request for simple DC format

Search Info

Citation: Keita Kurabe (compiler); Keita Kurabe (depositor); L. Naw Bawk (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:KK1-1352
Up-to-date as of: Thu May 13 13:51:09 EDT 2021