OLAC Record: Gapkhim – About Wihu Songs

OLAC Record
oai:www.mpi.nl:tla_1839_81e84ce2_65a4_49f7_9b2e_680c79491610

Metadata

Title: Gapkhim – About Wihu Songs

Contributor (compiler): Stephen Morey

Contributor (consultant): Wanglung Mossang

Coverage: India

Date Created: 2017-01-01

Description: Three recordings in which Mr Gapkhim and Mr Wanglung talk about the WIhu songs. This consists of three sound files: nst-mos_20170101_03_SM_H5_Gapkhim_AboutWihuSong nst-mos_20170101_04_SM_H5_Gapkhim_AboutWihuSong nst-mos_20170101_15_SM_JVC_Gapkhim_AboutWihuSong The details of these recordings are as follows: nst-mos_20170101_03_SM_H5_Gapkhim_AboutWihuSong_Duration 11’19”, Gapkhim explaining about the Wihu festival held in his house on 1st January 2017. Wanglung explained that the festival is about the sending away of the spirit of paddy (izwiz tuimzboyx – literally ‘my grandmother Tumzboyx) . Recently the seeds have been gathered and now they are in our hand, we are telling the spirit of the crops to go away so that it can be in the field, so that it can stay there, it will grow there, it will bloom there, it will produce fruit and make friends with nature there. So this is the first stage of sending away the crop spirit. After a few months, after the burning of fields, they will be totally chased away from the house. The tsungxsanx flower, when the field is already burned, during planting time; the blessing basket will be taken to the field and the the flowers will be take out and be thrown there, so that it will spring and sprout there. At that time the rice spirit will be told to stay there. [the background of this is that if you bring rice into the house, its spirit will come too] 0’50” For that reason a molx is held. While blessing there, in the field, the spirit will be told that in this and this month, I am sending you, so after your maturity you come back, in that month. [i.e. in a certain month it should go away, but in a later month, it should come back]. All this has to be told with the words of love and revernce for the spirit (mencjenc kvmaq vshvrengz maq) (can also say shvrengz vtueq). 1’32”. From the very beginning these seeds and cattle who gave them? The seeds were given by our grandmother Homyam, and the cattle by our grandfather Sanwang. 1’51” How this story began, there were two brothers, Sanxwaungx and Phurxsanx, and two sisters Homcyamx and Wizyamx These two brothers they disovered from the dung of the birds that they had the grains and the defecated in the jungle, they discovered that these were good varieties of seeds. So they wanted to know from where these seeds came, so they went searching and discovered that these seeds came from the field of the two sisters. 2’26” When they discovered the two sister’s field, at that time the two sisters were staacking the grain crops in one hut in the field and so the brothers asked 2’49” Eh, sisters, why are you putting your crops like this in the open hit, actually this is a good variety and from where did you obtain this? 3’11” And the two girls told that they obtained the grains from one pond, ‘We saw that in the bottom of the pond there were some grains, but we could not collect it because we are girls, so we asked the help from some other people’. 3’30” (The sisters) approached everyon, but nobody offered to help us in bringing the seeds, and finally the crab offered to help these two sisters. 3;46” The crab again approached help from a pig, saying that “I can go and bring that grain of crops, but I cannot bring because I have no hands, so I will carry you (pig) on my back, 4’03” and this pig agreed and he was made to stand on the back of the crab and both of them dived into the pond and brought up the rice seeds and it was given to the two sisters, so from there the two sisters they planted and it became plentiful in such a way we obtained these seeds – in this way the girls narrated it to the two brothers So. according to this story, if we see on the back of the crab a mark, it is the footprint of the pig, from there the two brothers helped them to distribute the seeds to all the people, this is how paddy came into the possession of all human beings. 4’25” From all this story only the songs are also composed and sung 4’50” Wanglung: ‘what I asked you in the morning regarding these other crop grains which we are not using, this is grain of one fellow, called konxdanc, please tell again. 4’58” (Completing the story told earlier) Some people say that Homyam married Sanwang, so Sanwang and Homyam they distributed the seeds to the people, they were having the good seeds vluiz ronxlvyzx, so this konxdanc, he had seeds that were not good 5’33” But the intention of the konxdanc is not bad, he wanted to help the people to sustain themselves, so he thorught can he provide his seeds, so they met on the way while going to deliver the seeds of the crops to the people 5’47” Konxdanc said, I have to feed the people with my seeds. Whereas Sanwang said, no, I have to feed them, so there was some sort of competition or argument between them. 6’00” Then they started quarelling regarding this matter and to settle the dispute one fellow took up the matter and that was a lizard called tsaungxkhuiux 6’13” This lizard tried his best to settle the argument, but it was in vain, after that some more were hired to try but nobody could succeed, and finally the general people they all came out to settle the case, but did not ask for compromise from either Kondan or Sanwang, but directly asked the crops, and so first asked Kondan’s crops 6’40” ‘If they plant them, what would they demand from the people’ and the crops responded, ‘we want one buffalo every year’. but they have to plant only once for five years. In other words the crops would last for five years with one planting; and moreover they would not need to maintain and weed it, but they would need to sacrifice one buffalo per year. 7’06” So after asking Kondan’s crops, they asked the crops of Sanwang, saying ‘What would you need if we plant you?’ 7’20” Sanwang’s crops said, ‘I have no special demand from you, just small things as per your convenience, maybe tsep tsep tsawx – related to chickens ngaq miz thawx ‘fish tails’ 7’28” Thats why people opted to adopt the Sanwang’s seed, and discarded the Kondan’s seed; so out of anger Kondan threw away his crops in the jungle which we can see as wild potatoes, wild creepers have some fruit not that good to eat, and some paddy like plants in the jungle, all of those were Kondan’s seed, since every year people were not able to sacrifice one buffalo each, they did not like to adopt, them, and Sanwang’s seeds were accepted and until today we keep them for our sustenance 7’55” that’s why until now while singing the Wihu song, in one place they have to sing in favour of Kondan, pleasing him, because he is always wiating there, not to quarrel with Kondan, but is waiting there to disturb those who are bringing the seeds of Sanwang through the Wihu singing 8’25” Wanglung asks him to sing an example 8’52” Gapkhim sings the section relating to Kondan 11’03” End of singing nst-mos_20170101_04_SM_H5_Gapkhim_AboutWihuSong_Duration 2’58”, This is about the four children of Kondan. As a whole: when the Wihu singer, they praise, isn’t this the wonderful Kondan’s village, they will praise his cattle and chicken, and after praising and going, as soon as they cross the village, they curse him, if you, Kondan, lay traps, your two sons, Konxshungc and Konxshvmx will be trapped. If you make a dam your daighters in law (actually his daughter, but giving a curse as if his sons and incestuously married his faughters), they will get inside the dam; they would be making baskets for the catching fish, and they would be caught there; partly recorded as nst-mos_20170101_15_SM_JVC_Gapkhim_AboutWihuSong.mp4 nst-mos_20170101_15_SM_JVC_Gapkhim_AboutWihuSong_Duration 1’48”, Gapkhim: Explanation about Konxdanc, a partial video recording of nst-mos_20170101_04_SM_H5_Gapkhim_AboutWihuSong.wav

Format: audio/x-wav

video/mp4

Identifier (URI): https://hdl.handle.net/1839/81e84ce2-65a4-49f7-9b2e-680c79491610

Is Part Of: DoBeS archive : Tangsa, Tai, Singpho in North East India

Language: Tase Naga; Tangsa - Moshang variety (general name Mossang)

Language (ISO639): nst

Publisher: The Language Archive, Max Planck Institute for Psycholinguistics

Subject: Tase Naga language

Tangsa - Moshang variety (general name Mossang)

Subject (ISO639): nst

Type (DCMI): Sound

MovingImage

OLAC Info

Archive: The Language Archive

Description: http://www.language-archives.org/archive/www.mpi.nl

GetRecord: OAI-PMH request for OLAC format

GetRecord: Pre-generated XML file

OAI Info

OaiIdentifier: oai:www.mpi.nl:tla_1839_81e84ce2_65a4_49f7_9b2e_680c79491610

DateStamp: 2022-09-13

GetRecord: OAI-PMH request for simple DC format

Search Info
Citation: Stephen Morey (compiler); Wanglung Mossang (consultant). 2017-01-01. DoBeS archive : Tangsa, Tai, Singpho in North East India.
Terms: area_Asia country_MM dcmi_MovingImage dcmi_Sound iso639_nst

Inferred Metadata
Country: Myanmar
Area: Asia

http://www.language-archives.org/item.php/oai:www.mpi.nl:tla_1839_81e84ce2_65a4_49f7_9b2e_680c79491610
Up-to-date as of: Wed Sep 14 8:51:46 EDT 2022

Metadata
Title:		Gapkhim – About Wihu Songs
Contributor (compiler):		Stephen Morey
Contributor (consultant):		Wanglung Mossang
Coverage:		India
Date Created:		2017-01-01
Description:		Three recordings in which Mr Gapkhim and Mr Wanglung talk about the WIhu songs. This consists of three sound files: nst-mos_20170101_03_SM_H5_Gapkhim_AboutWihuSong nst-mos_20170101_04_SM_H5_Gapkhim_AboutWihuSong nst-mos_20170101_15_SM_JVC_Gapkhim_AboutWihuSong The details of these recordings are as follows: nst-mos_20170101_03_SM_H5_Gapkhim_AboutWihuSong_Duration 11’19”, Gapkhim explaining about the Wihu festival held in his house on 1st January 2017. Wanglung explained that the festival is about the sending away of the spirit of paddy (izwiz tuimzboyx – literally ‘my grandmother Tumzboyx) . Recently the seeds have been gathered and now they are in our hand, we are telling the spirit of the crops to go away so that it can be in the field, so that it can stay there, it will grow there, it will bloom there, it will produce fruit and make friends with nature there. So this is the first stage of sending away the crop spirit. After a few months, after the burning of fields, they will be totally chased away from the house. The tsungxsanx flower, when the field is already burned, during planting time; the blessing basket will be taken to the field and the the flowers will be take out and be thrown there, so that it will spring and sprout there. At that time the rice spirit will be told to stay there. [the background of this is that if you bring rice into the house, its spirit will come too] 0’50” For that reason a molx is held. While blessing there, in the field, the spirit will be told that in this and this month, I am sending you, so after your maturity you come back, in that month. [i.e. in a certain month it should go away, but in a later month, it should come back]. All this has to be told with the words of love and revernce for the spirit (mencjenc kvmaq vshvrengz maq) (can also say shvrengz vtueq). 1’32”. From the very beginning these seeds and cattle who gave them? The seeds were given by our grandmother Homyam, and the cattle by our grandfather Sanwang. 1’51” How this story began, there were two brothers, Sanxwaungx and Phurxsanx, and two sisters Homcyamx and Wizyamx These two brothers they disovered from the dung of the birds that they had the grains and the defecated in the jungle, they discovered that these were good varieties of seeds. So they wanted to know from where these seeds came, so they went searching and discovered that these seeds came from the field of the two sisters. 2’26” When they discovered the two sister’s field, at that time the two sisters were staacking the grain crops in one hut in the field and so the brothers asked 2’49” Eh, sisters, why are you putting your crops like this in the open hit, actually this is a good variety and from where did you obtain this? 3’11” And the two girls told that they obtained the grains from one pond, ‘We saw that in the bottom of the pond there were some grains, but we could not collect it because we are girls, so we asked the help from some other people’. 3’30” (The sisters) approached everyon, but nobody offered to help us in bringing the seeds, and finally the crab offered to help these two sisters. 3;46” The crab again approached help from a pig, saying that “I can go and bring that grain of crops, but I cannot bring because I have no hands, so I will carry you (pig) on my back, 4’03” and this pig agreed and he was made to stand on the back of the crab and both of them dived into the pond and brought up the rice seeds and it was given to the two sisters, so from there the two sisters they planted and it became plentiful in such a way we obtained these seeds – in this way the girls narrated it to the two brothers So. according to this story, if we see on the back of the crab a mark, it is the footprint of the pig, from there the two brothers helped them to distribute the seeds to all the people, this is how paddy came into the possession of all human beings. 4’25” From all this story only the songs are also composed and sung 4’50” Wanglung: ‘what I asked you in the morning regarding these other crop grains which we are not using, this is grain of one fellow, called konxdanc, please tell again. 4’58” (Completing the story told earlier) Some people say that Homyam married Sanwang, so Sanwang and Homyam they distributed the seeds to the people, they were having the good seeds vluiz ronxlvyzx, so this konxdanc, he had seeds that were not good 5’33” But the intention of the konxdanc is not bad, he wanted to help the people to sustain themselves, so he thorught can he provide his seeds, so they met on the way while going to deliver the seeds of the crops to the people 5’47” Konxdanc said, I have to feed the people with my seeds. Whereas Sanwang said, no, I have to feed them, so there was some sort of competition or argument between them. 6’00” Then they started quarelling regarding this matter and to settle the dispute one fellow took up the matter and that was a lizard called tsaungxkhuiux 6’13” This lizard tried his best to settle the argument, but it was in vain, after that some more were hired to try but nobody could succeed, and finally the general people they all came out to settle the case, but did not ask for compromise from either Kondan or Sanwang, but directly asked the crops, and so first asked Kondan’s crops 6’40” ‘If they plant them, what would they demand from the people’ and the crops responded, ‘we want one buffalo every year’. but they have to plant only once for five years. In other words the crops would last for five years with one planting; and moreover they would not need to maintain and weed it, but they would need to sacrifice one buffalo per year. 7’06” So after asking Kondan’s crops, they asked the crops of Sanwang, saying ‘What would you need if we plant you?’ 7’20” Sanwang’s crops said, ‘I have no special demand from you, just small things as per your convenience, maybe tsep tsep tsawx – related to chickens ngaq miz thawx ‘fish tails’ 7’28” Thats why people opted to adopt the Sanwang’s seed, and discarded the Kondan’s seed; so out of anger Kondan threw away his crops in the jungle which we can see as wild potatoes, wild creepers have some fruit not that good to eat, and some paddy like plants in the jungle, all of those were Kondan’s seed, since every year people were not able to sacrifice one buffalo each, they did not like to adopt, them, and Sanwang’s seeds were accepted and until today we keep them for our sustenance 7’55” that’s why until now while singing the Wihu song, in one place they have to sing in favour of Kondan, pleasing him, because he is always wiating there, not to quarrel with Kondan, but is waiting there to disturb those who are bringing the seeds of Sanwang through the Wihu singing 8’25” Wanglung asks him to sing an example 8’52” Gapkhim sings the section relating to Kondan 11’03” End of singing nst-mos_20170101_04_SM_H5_Gapkhim_AboutWihuSong_Duration 2’58”, This is about the four children of Kondan. As a whole: when the Wihu singer, they praise, isn’t this the wonderful Kondan’s village, they will praise his cattle and chicken, and after praising and going, as soon as they cross the village, they curse him, if you, Kondan, lay traps, your two sons, Konxshungc and Konxshvmx will be trapped. If you make a dam your daighters in law (actually his daughter, but giving a curse as if his sons and incestuously married his faughters), they will get inside the dam; they would be making baskets for the catching fish, and they would be caught there; partly recorded as nst-mos_20170101_15_SM_JVC_Gapkhim_AboutWihuSong.mp4 nst-mos_20170101_15_SM_JVC_Gapkhim_AboutWihuSong_Duration 1’48”, Gapkhim: Explanation about Konxdanc, a partial video recording of nst-mos_20170101_04_SM_H5_Gapkhim_AboutWihuSong.wav
Format:		audio/x-wav
Format:		video/mp4
Identifier (URI):		https://hdl.handle.net/1839/81e84ce2-65a4-49f7-9b2e-680c79491610
Is Part Of:		DoBeS archive : Tangsa, Tai, Singpho in North East India
Language:		Tase Naga; Tangsa - Moshang variety (general name Mossang)
Language (ISO639):		nst
Publisher:		The Language Archive, Max Planck Institute for Psycholinguistics
Subject:		Tase Naga language
Subject:		Tangsa - Moshang variety (general name Mossang)
Subject (ISO639):		nst
Type (DCMI):		Sound
Type (DCMI):		MovingImage
OLAC Info
Archive:		The Language Archive
Description:		http://www.language-archives.org/archive/www.mpi.nl
GetRecord:		OAI-PMH request for OLAC format
GetRecord:		Pre-generated XML file
OAI Info
OaiIdentifier:		oai:www.mpi.nl:tla_1839_81e84ce2_65a4_49f7_9b2e_680c79491610
DateStamp:		2022-09-13
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Stephen Morey (compiler); Wanglung Mossang (consultant). 2017-01-01. DoBeS archive : Tangsa, Tai, Singpho in North East India.
Terms:		area_Asia country_MM dcmi_MovingImage dcmi_Sound iso639_nst
Inferred Metadata
Country:		Myanmar
Area:		Asia