OLAC Record oai:paradisec.org.au:KK1-0021

Metadata
Title:		Hkawhkam kasha tai mat ai lep kasha a lam (The son of the ogress who became a prince) with English translation
Access Rights:		Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:		Keita Kurabe (collector), Keita Kurabe (depositor), L. Chang Myaw (speaker), 2016. Hkawhkam kasha tai mat ai lep kasha a lam (The son of the ogress who became a prince) with English translation. X-WAV/MPEG/XML. KK1-0021 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/59888f0726c7b
Contributor (compiler):		Keita Kurabe
Contributor (depositor):		Keita Kurabe
Contributor (speaker):		L. Chang Myaw
Coverage (Box):		northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):		MM
Date (W3CDTF):		2016-12-10
Date Created (W3CDTF):		2016-12-10
Description:		Translation (by Rita Seng Mai) Many years ago, there was a boy who was an orphan in a village. Wherever he worked, every farm owner just let him guard the farm, or get some firewood or some banana leaves in the forest. One day, that orphan boy went into the forest to do his work. At that time, an ogress came to eat him. But that ogress couldn't eat him because he was so handsome and good-looking. So, she took him to the ogre's country where she lived. That ogre's country was very far from the village where that orphan boy lived. They lived together in that ogre's country and they had got a son. That ogress always found some fresh fruits in the forest to feed her husband and son. She did that for many years. When their son was 20 years of age, he looked at himself and looked at his mother and father's bodies. Then, he found out that his mother's body was different form his and his father's bodies. So he thought to ask to his father and mother about this. He asked them every day why his mother was different from him and his father. But his father didn't tell about this to him. He told to his son, "That's enough that your mother looks after and feeds us every day. Let's just stay like that." He kept insisting to tell him. At last, his father told him, "We are humans, that's why we are different from your mother. Your mother is not human. She is an ogress: a kind of animal. She eats humans like us. But she looks after and feeds us every day without eating us and it's already 20 years. So, we can't leave her. Ok?" But his son said, "Dad, no! It can't be! Let's go back to the country where you lived before!" His father told him, "Even though we go back now, we don't know what to do for a living. It'll be difficult for us. I just went into the forest to get some firewood or some banana leaves. If we go back now, we have to do only those works." But his son kept saying to go back there. He said, "Let's just go back. I will piggyback you on the way." "Your mother will be very sad if we abandon her," his father said to him. "Let's just go back even if mom feels sad. I can't just spend the rest of my life in this ogre's country. I don't wanna live here anymore," he told his father. Then one day, they ran away from the mother ogress. On their way of running away, there was a river which they needed to cross. When they reached in the middle of the river, the mother ogress made after them and saw them. She said to her husband and son with a loud voice, "Come back! Come back! Come back please. You don't also know what to do for a living when you arrive there. So, I will give some advice to you two. Come back to me first before you go!" Then, he and his father swam back to his mother. His mother gave them three leaves. She said, "I'll give you these three leaves. Use these in that country. If you have these leaves, the king, the other dignified officers and men will show respects to you." She let them go. She wept loudly and pined away. Finally, she died on the sandy-bank along that river. They saw that his mother ogress's death, then they swam back. After they had buried her corpse under the sand, they continued on their way to the village where his father had lived before. When they arrived there, the people from that village looked at them and told each other that why these kinds of people who didn't wear properly came into this village. And this information reached the king's ear. Then, the king called them and asked them what skills they had had and where they came from. His father answered that he was an orphan boy from this village, got caught by an ogress, got married to that ogress, and had got a son. Then the King said, "Do you have any skills or talents? What skills have you got?" The boy answered to the King, "Yes, we have. Shall I show you?" The King told them to show their skills. Then, the boy took one of the leaves and blew a leaf whistle. As soon as he blew, there were fires in the royal compound. So, the King told to stop and put out the fires. The King asked them, "What else?" Then, he took another leaf and blew a leaf whistle again. This time, the wind was blowing strongly and the leaves were falling from the trees. Then, the King said, "It's enough. Stop the wind." Then, the King asked, "What's more?" Then, the boy said that there was one more. And he took the last leaf and blew it. This time, there was water coming out from every place and filled the royal compound with water. At that time, the King said, "It's enough. I've got to know that you two have got many talents and skills. So, you two come and live here with me as I grow older. You will be a prince and your father will be a high officer." Then, they lived together happily. Transcription (by Lu Awng) Shawng de mare langai mi kaw e jahkrai ma langai mi nga ai da, dai la wa gaw gara kaw sa nga timmung shi hpe gaw yi sin shangun nam de lahpraw htat shangun re nga ai da. Dai la kasha gaw shi gaw lani na aten hta nam de sa rawng nga yang she ndai, lep gaw shi hpe sha na matu sa ai da. Sa yu ai da lep kanu gaw, rai tim ndai shadang sha jahkrai ma grai tsawm ai majaw shi gaw n sha gwi ai, nsha gwi nna she hto shi a buga de grai tsan ai shanhte nga ai lep mungdan de shi gaw hpai mat woi poi mat wa da. Poi mat wa na dai kaw wa nga reng gaw shi gaw e kasha lasha langai mi shangai ai da. Ndai lep kanu gaw shaloi gaw shan kawa hte ndai kasha hpe gaw lep kanu gaw shani gaw namsi namsaw sa tam na wa jaw sha jaw sha jaw sha rai shaning grai na hkra bau ai da. Shaloi she ndai la shabrang wa gaw shaning 20 ning daram du ai shaloi gaw shi hkum hpe mung yu ai kawa hkum hpe yu kanu na hkum hpe mung yuyu ai shaloi gaw ga ndai gaw nu hte an wa gaw n bung ai. Dai majaw ndai gaw nu hpe wa hpe naw san yu na re ngu shani shagu san ai da. Rai timmung nkam tsun ai da, ntsun ai law ma e an nu na nu ndai hku an nwa hpe bau nga jang rai sai le ndai hku nga ga ngu. E nre law wa e she tsun dan nu ngu jang, aw an wa gaw shinggyim masha ngu re. Ndai na nu gaw dusat re shi gaw e lep amyu re. Dai majaw shi gaw anhte ah wa hte ah nu ni zawn re ni hpe gaw shi gaw sha kau ai. An sha ni zawn hpe gaw sha kau ai raitim mung an nwa hpe nsha ai sha shani shana shaning ndai hte 20 ning daram bau wa sai re. Dai majaw nu hpe ma nmai kabai kau ai gaw ngu na tsun ai da. E nre wa e wa ga nang nga ai mungdan de wa ga ngu da. E an wa gaw wa timmung hpa nchye wa galaw sha ai gaw moi ah wa nam de chyu hpun hta ai lahpawt htat ai she re gaw ya mung dai dai sha wa galaw na rai nga ai an wa ni hpa nchye wa galaw sha ai gaw, e dai rai tim wa ga law wa e wa ga ngai nang hpe ba nna woi mat na ngu tsun ai da. E na nu gaw grai yawn na re an wa hpe ndai hte ning mi bai kau sai, yawn tim rai u ga law wa e she wa ga ndai hku shani shagu ndai lep a mungdan kaw ngai gaw nkam sai ngu tsun ai da. Lani mi gaw shan wa dai hku hprawng mat wa ai shaloi hka grai kaba hka langai mi nga ai dai hka ka-ang kaw du sai da. Du ai shaloi gaw ndai kanu ngu na lep num gaw hkan nang nna e ma yan wa e she naw wa marit she naw wa marit nan wa nanhte mungdan de wa nga shaloi hpa nchye galaw sha ai. Dai majaw ngai nan wa hpe e hpaji jaw dat na she ginhtang marit grai jahtau ai da, grai marawn ka-u jang gaw shan wa mung kaja wa hpung yawt yawt na bai du reng she kanu gaw namlap 3 jaw dat ai da. Namlap 3 jaw dat ai ndai gaw nan wa wa na ga de e wa lang mu yaw. Ndai lang da jang gaw nan wa kaw hkawhkam ni dai kaw nga ai myitsu salang ni gaw nan wa hpe hkungga na re ngu nna dai namlap 3 jaw dat na shan wa gaw bai ginhtang shi gaw grai hkrap ka-u nna dai hka kau na zaibru jang kaw si mat wa ai da. Shaloi shan wa hka ka-ang kaw du mat raitim kawa kanu si ai hpe bai mu jang she shan wa bai ginhtang sa na she kanu na mang hpe dai zaibru kaw lup kau da nna shan wa gaw hto shanhte na mare buga de wa ai shaloi she ning re ni wa ya bu hpun palawng mung ah tsawm mung nhpun ning re ni du ai ngu na hkawhkam ni na mat ai da. Hkawhkam wang de shaloi hkawhkam e nan wa gaw hpa baw machye machyang chye ai i nan wa gara kaw na du wa ai ngu nna san ai shaloi an wa ngai gaw ndai buga na jahkrai ma re. Raitim mung ngai hpe dai hku dai hku na hto nam de lep ni woi mat wa na dinghku wa de nna ndai gaw nye kasha re ngu tsun ai da. Dai reng yang gaw nan wa ni hpa baw ah tsam nga ai nan wa hpa baw lu ai hpa baw ah tsam nga ai ngu ai shaloi gaw kasha gaw tsun ai da, ah tsam nga ai lam gaw nga ai law hkawhkam wa e madun dan na i ngu madun dan nu ngu da. Dai shaloi she nam lap langai mi hpe gawut dat yang gaw e wan ni majoi mi hkat mat wa da, ndai hkawhkam wang makau mayan hkan mung wan hkrai hkrai rai, rai sai lawan she sat kau ngu bai sat da. Bai hpabaw naw nga ai i ngu lagani mi bai gawut ai shaloi gaw ndai nbung laru grai ru mat wa ai da, nbung laru grai ru wa ai nbung e laru e hpun lap ni e grai ru wa yang rai sai rai sai bai zim shangun da. Ya hpa baw naw nga ai i ngu ya langai mi naw nga ai ngu ndai bai gawut ai shaloi gaw gara kaw mung hka hkrai hkrai dumhpru wa da hka hkrai gara kaw na mung hka hkrai hkrai hka kabun pru nna dai hku byin wa ai da. Shaloi hkawhkam wa gaw rai sai rai sai ya nan wa na ah tsam gaw chye sai. Dai majaw nan wa ndai ram (hpung da go) grai nga ai masha re majaw nye hkawhkam wang de ya ngai hkawhkam asak kaba sai majaw nang ndai la sha nag gaw hkawhkam tai u na wa gaw ngai na (mu mat) tai na nga ga ngu nna shan wa hpe hkawhkam wang de e hkawhkam shatai nna dai hku prat tup shan wa gaw dai hku kabu gara nna nga mat wa ai da. . Language as given: Jinghpaw
Format:		Digitised: no Media: Audio
Identifier:		KK1-0021
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK1/0021
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/KK1/0021/KK1-0021-A.wav
		http://catalog.paradisec.org.au/repository/KK1/0021/KK1-0021-A.mp3
		http://catalog.paradisec.org.au/repository/KK1/0021/KK1-0021-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:KK1-0021
DateStamp:		2020-09-17
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Keita Kurabe (compiler); Keita Kurabe (depositor); L. Chang Myaw (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
Inferred Metadata
Country:		Myanmar
Area:		Asia