oai:paradisec.org.au:KK1-0170
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OLAC Record oai:paradisec.org.au:KK1-0170 |
| Metadata | ||
| Title: | Chyamut wa (The rusty man) with English translation | |
| Access Rights: | Open (subject to agreeing to PDSC access conditions) | |
| Bibliographic Citation: | Keita Kurabe (collector), Keita Kurabe (depositor), W. Awng (speaker), 2016. Chyamut wa (The rusty man) with English translation. MPEG/X-WAV/XML. KK1-0170 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/59889148a92e3 | |
| Contributor (compiler): | Keita Kurabe | |
| Contributor (depositor): | Keita Kurabe | |
| Contributor (speaker): | W. Awng | |
| Coverage (Box): | northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498 | |
| Coverage (ISO3166): | MM | |
| Date (W3CDTF): | 2016-12-23 | |
| Date Created (W3CDTF): | 2016-12-23 | |
| Description: | Translation (Gun Mai) This morning is tell about a story. The title of the story is a faded blue guy. The faded blue guy meant a person who had a faded color and was not clean. Long long ago, there was an old couple. Since they had been getting old, they wanted a child. Although they wanted a child, they had no child. Finally, when they were quite old, the wife got pregnant and they got a baby. The baby was very small. The baby was only as big as a shrimp so they got shied to raise the baby. Because the baby was their child, they also did not want to let die. So, they put the baby on a raft and they released the raft in a river. In a quire far place, there was a Hpyihpai woman who lived next to the river. The Hpyihpai was a type of people but also mixed with nat. It was also not a witch called Lep and the Hpihpai was more advanced than the witch. The nose of the Lep was opposite side and the lep also had a feather but the Hpyihpai was just like a human. But, they were more intelligent and had more power than the humans. So, a Hpyihpai woman was taking bath. And, she heard the crying sound of the baby. So, she saw a baby was flowing on the raft throughout the river. What she then said was that "If the baby is a person who will become an honour and developed person, move to the river bank and if the baby is a person who will die, continue to flow throughout the river." The meaning was that if the baby was a person to became a powerful and a developed person, the raft of the baby should be moved to the river bank. Otherwise, if the baby was a person who would die, the raft should be continued to flow in the river. Then, the raft was automatically moved to the river bank so the Hpyihpai woman raised the baby and the baby was growing up and became an adult. When the boy became an adult, the Hpyihpai woman brought him to the farm. The boy was brought to the farm and showed different kinds of leaves. The Hpyihpai woman took a leaf and said to the boy that "Dear son, if you throw this leaf to a big mountain and wish the mountain to become a caterpillar mountain, the mountain will be transformed to a caterpillar mountain." The boy took a leaf and put it into his bag when his mother was not seeing him. When they got to another plant, the Hpyihpai woman said that "If you throw this and wish a mountain to become a fire mountain, the mountain will be transformed to a fire mountain." The boy also took a leaf of the plant secretly. The Hpyihpai woman showed the boy another leaf. "If you throw this leaf and wish to become a water wall, the water wall will be created from nothing," the Hpyihpai woman said. The water wall meant the wall with water as high as the mountain. The boy also secretly took the leaf and put it into his bag. Then, the boy was also brought into a house and showed a hammer. "Son, this is the hammer that you can wish whatever. If you hit with his hammer and wish anything you want, your wish will transform into reality. Whatever you said and hit the hammer, you will get whatever you wish," the Hpyihpai woman said and his boy noted about it as well. Then, the boy was brought to another room again and was showed a shirt. "Son, this is called 'Su Myen Lawng' and if you wear this, you can fly," the Hpyihpai woman said again. The boy also noted about it. Wait a moment. When they were living together, the Hpyihpai woman used to go to the farm. Although she was a Hpyihpai woman, she was like a human. When the Hpyihpai woman went to the farm, if she said she would return home early, she used to return home very late. The boy saw that if his mother, the Hpyihpai woman, returned home very late, his mother was very beautiful. She was not beautiful before she left for the farm, but she returned home with very beautiful. So, the son thought to himself that "Why my mother used to return very early when she said she would return late. She used to return late when she said she would return early." So, the boy came out of the home and looked at his mother from the balcony, he saw that his mother was taking shower. When his mother was taking shower in the Nam Sanita river, the mother was getting beautiful. The boy also noted about it. One day, when the Hpyihpai woman went to the farm, he took the leaves, the hammer and also wore the shirt. He said to himself that "It is not good to stay anymore here," and he flew away. When his mother returned home, the boy had already gone. The Hpyihpai was also very sad and followed the boy because she could also fly. So, the boy threw a leaf and wished a mountain to become a caterpillar mountain wall and a very big caterpillar mountain wall was blocked between the boy, and the Hpyihpai woman. Normal people might not be able to cross the wall but the mother, Hpyihpai woman said that "That is what I taught you," and when she hit with her ning wawt (a thing that was wrapped on her breast), the caterpillar wall was disappeared. The boy continued to fly and his mother was also about to reach him. So, the boy threw another leaf and wished to become a fire wall, and a fire wall was blocked between the two. But, the mother said that "That is what I taught you," and when she hit with the ning wawt again, the fire wall was disappeared. The boy continued to fly and he had only left one leaf. So, he threw the leaf and wished to become a water wall, and a very big water wall was blocked between the boy and the Hpyihpai woman. The Hpyihpai was not able to defeat the water. "Dear son, we Hpyihpai people cannot defeat the water. I can't cross the water wall. Therefore, you are also free to go where you want to go. Let me also die here," the Hpyihpai woman said and she died after she hit her heart herself. The boy continued to fly and reached a place where the king lived. When he got to the place, he saw that the daughters of the king went to take shower in the evening. The shower place of the king's daughters was in a different way and the boy was laying down on the way. When the boy was laying down, he was dirty and ugly. All the elder sisters stepped over the boy without saying anything and returned home. But, the youngest daughter called Nang Yut said to the boy that "Gentleman, let me return home. Can you move a little bit for me?" But the boy did not move anything. They were just staying like that and it was getting dark. Nang Yut also did not step over the boy because he was a boy. Nang Yut said again that "Gentleman, it is getting dark. I have to return home. My parents will worry about me." So, the boy moved a little bit and gave way. The parents loved more Nang Yut as she was the youngest daughter. "Dear daughter, why did you late?" the parents asked. When the elder sisters were asked, they said that "She could not return home because the dirty boy was blocking the way." When Nang Yut got home, the parents asked her and she said that "It was because of like that. He moved a little bit and gave me the way now so I could return." The parents did not tell anymore because the daughter had already arrived home and lived together well. One day, the parents asked their daughter to catch fish. There had places where there were much fish. The elder sisters did not love much their youngest sister because their parents loved more the youngest daughter. Since the elder sisters did not love much Nang Yut, they caught fish in the place where there was much fish while Nang Yut was asked to catch in the upstream where there were no fish. At that time, the boy took shower and became a very handsome boy. And, the boy was sitting on the rock and pitied of Nang Yut. So, he asked Nang Yut that "What are you doing here?" "I came here to catch fish but there is no fish," Nang Yut answered. Then, the boy hit with the hammer that he brought and wished the stream to be full of fish. So, Nang Yut got a lot of fish even she was unable to carry and returned home very early. The elder sisters did not get the fish because they could not take it easily from the stream although there was a lot of fish in that place. The boy also came to the place where the elder sisters were catching fish. The boy was very dirty when the elder sisters saw him but he was very handsome now. The boy was sitting there. The elder sisters thought that the boy was a nat so they said that "Hi nat, we are also catching fish but we don't get it." Then, the boy hit with his hammer and made fish for them. When they returned home, the youngest sister, Nang Yut had already arrived at the house. When Nang Yut was preparing the food with fish, the elder sisters arrived home and gave fish to their parents. "These are what we got," the elder sisters said. "We are now cooking as well as making dry the fish that your youngest sister, Nang Yut brought," the parents said. Thus, the elder sisters were amazed and also shied, and hated more their youngest sister. Like that, the boy made the fish for them for Nang Yut. When they were living like that, one day, an enemy came to fight against the king to be able to seize the country so the king felt depressed a lot. When the king was feeling depressed, the handsome boy came to the king and said that "King, why are you unhappy?" "It is because an enemy came to fight me to seize my country. That's why I feel depressed. My military power is also not as strong as theirs," the king said. The boy then said that "Don't worry much about that. I will help you to win the war. If I win the war, what will you give me?" "I will arrange for you to marry my daughter," the king answered. The boy also said the king to keep the promise and went to the forest. And, he hit the hammer and wished to become a large army so he got a very huge army and they defeated the enemy completely. After the fighting, he hit the hammer and wished the army to disappear so it was disappeared. Then, the king said to the handsome man that "As I promised, now you can marry my first daughter." But, the boy denied it. Then, the king showed one by one but the boy did not accept and finally, when the youngest daughter was showed, the boy accepted. So, the king arranged to marry his youngest daughter with the boy and also gave him half of the country. The elder sisters were not happy but they could do nothing. The handsome boy and Nang Yut lived happily. The elder sisters who were bad failed. This is a part of the story. Transcription (Lu Awng) Gai ya dai hpawt gaw ndai maumwi langai mi bai tsun ga. Ndai shi na shi na ah she gaw gabaw gaw chyamut wa ngu ai i maumwi gabaw le i chyamut wa a lam le i. Chyamut wa ngu gaw ah mut ah mat re ai san san seng seng tsawm tsawm htap htap re nre ai ah mut ah mat re ai masha wa ngu ai lachyum re. Moi shawng de ndai gumgai hte dingla langai mi nga ai. Shan gaw asak grai kaba wa sai le i kashu kasha ra ai. Kashu kasha ra timmung shan gaw kasha nshangai ai. Reng gaw hpang jahtum gaw grai dingla wa jang she madu jan gaw mahkum, mahkum ngu chye ai i kasha gun ai le chye ai law i e kasha gun nna ma langai shangai ai. Ma dai gaw mala la kaji ai. Katsu ngu chye ai nrai katsu le katsu jahkan le e katsu daram sha kaba jang gaw kanu gaya ai shan 2 gaw dai hpe ma dai hpe rem na matu gaya jang gaw tinang na a kasha nga jang gaw sat kau gaw n kam ai le i. Re jang gaw wawn ngu chye ai i hka kaw na rack nga le hka kaw she wawn galaw nna she dai kaw bang nna hka de shatsawt kau ai. Dai ma hpe re jang e ndai kaw e hka kau kaw gaw hto grai tsan ai de hka kau kaw gaw ndai hpihpai num ngu langai mi nga ai. Hpyihpai ngu gaw shinggyim masha gaw raitim mung e nat mung loi mi lawm ai hpan baw amyu le i hpyihpai amyu ngu gaw lep gaw nre lep hta gaw shi gaw grau madang tsaw ai. Lep ngu gaw ladi n htang tu ai singkaw tu ai ya ndai hpyihpai ni gaw shinggyim masha hte bung ai. Shinggyim masha retim mung shanhte gaw loi mi grau shinggyim masha hta grau nna shanhte machye machyang hte e ndai hpung shingkang kachyi mi grau ai. Rai yang gaw ndai hpyi hpai num langai mi gaw hka shin taw nga ai da. Dai ma hkrap ai nsen na ai. Ma hkrap ai nsen na yang gaw dai hte yawng wa ai hpe shi mu ai. Reng gaw shi hpa baw tsun ai i nga jang gaw hpung rawng nna galu kaba na masha rai yang gaw hka kau de teng rai u, si na masha rai yang gaw hka nu hte tseng rai u ngu ai lachyum, lachyum gaw hpung rawng nna galu kaba na masha re jang gaw ndai hkakau de kaw u ndai de sit wa rit. Shing nrai na si na i si mat na masha rai yang gaw yawng mat u ngu da. Re shaloi she dai hka wawn gaw shi hpang de shi hkrai hkrai i shi a makau kaw kaw wa ai le, kaw wa re jang gaw shi gaw dai ma hpe hta la bau ai shi gaw shi hpe bau maka jang gaw ma dai gaw shabrang rai wa sai. Shabrang rai wa re shaloi gaw shi gaw sun de sa woi ai. Sun de sa woi nna she nam lap ni amyu myu le i namlap langai mi di nna she e sha e ndai gaw namlap ndai hpe kabai nna sumbra shagawng ngu gaw sumbra hkrai re bum kaba i sumbra ngu chye ai i, chye ai i, e sumbra shagawng byin u ga ngu nna byin wa ai baw re ngu namlap dai hpe madun jang gaw e dai mi yet na ma gaw kanu nmu ai shaloi langai di na nhpye kaw lup di da. E langai mi kaw du yang she namlap langai hpe ndai gaw ndai hpe kabai dat yang wan shagawng e grang rai u ngu gaw i wan shagawng ngu gaw hto nhkai bum daram ram wan wan bum i dai ni grang wa u ngu yang grang wa ai baw re ngu deng shi hta gun. Re na she hpang e bai namlap langai mi bai madun ai. Ndai gaw hka shagawng e grang rai u ngu nna kabai dat jang kaja wa hka wa i mi gaw hka nnga ai le retim dai kaw hka madin din wa ai ngu da. Hka shagawng ngu gaw bum ram tsaw ai hka le i e dai madin din wa ai ngu da. Re jang shi dai hpe ma lup di re nna she bai nta nhku de woi shang woi shang nna she sumdu langai mi madun ai. Ma e ndai gaw ndai hte dik dik di dat nna nang hpa tsun yang hpa byin wa ai baw re ndai sumdu ndai gaw ndai hte ah dup nna tsun ai hte maren nang tsun ai hte maren byin wa ai baw sumdu re ngu matsing da. Re na she shara mi gawk de bai shang na palawng langai mi madun ai. Ma e ndai gaw su myen lawng ngu ai hpu nna ndai hpun dat jang gaw pyen chye ai, pyen wa lu ai baw palawng re ngu tsun ai shi bai rai jang gaw shi gaw kaja wa sha dai hpe matsing da sa. Matsing da re jang she shi gaw dai hpe matsing da na nga nga ai da. Ya jahkring mi naw... Rai jang gaw ndai hku shan nu rau nga nga re shaloi gaw kanu gaw yi sa le i yi sa gaw yi sa hkyen sam ai gaw hpyihpai jan gaw hpyihpai nga tim shinggyim masha i zawn zawn le yi sa hkyen rai yang gaw ma e dai na gaw nu jau jau wa na ngu ai shana gaw shi gaw grai hpang hkrat di wa wa re da. Rai jang gaw retimmung kasha gaw dai kanu hpang hkrat di wa ai shaloi yu ai shaloi gaw kanu gaw grai tsawm na wa ai da. Shani gaw yi sa yang gaw hpa tsawm na i dai hku byin byin reng gaw shi gaw nu ndai gaw aw hpa baw rai nna dai hku ngai hpe hpang hkrat na shana gaw jau wa. Jau jau wa na shana gaw hpang hkrat re gaw hpa baw re kun ngu na shi gaw hto nta htinggan ngu kaw oh nta jinghpaw nta gaw ndai dai hku re le i ning re nga ai le dai shadaw hte sharen lapran kaw gran da ai htingan ngu nga ai dai kaw lung na mada yu yang gaw kanu gaw hka shin taw ai da. Hto singgat kaw na nam sanita hka nga dai kaw hka shin taw nga she tsawm tsawm re wa hku rai nga dai hpe ma shi matsing da ai. Re jang gaw lani mi hta gaw shi gaw kanu yi sa shaloi she shi gaw ndai mi na namlap 3 mung di gun sai i sumdu ma lagu la sai ngut na shi palawng ma hpun sai. Palawng hpun nna she shi gaw um ngai gaw ndai kaw sha nga yang gaw nmai sai ngu na shi gaw pyen mat wa ai, hto pyen hkaw mat wa pyen hkawm mat wa yang gaw shi kanu du yu yang gaw kasha nnga sai le. Nnga jang gaw kanu gaw grai yawn ai hte shi mung pyen lu ai hkan nang re jang gaw dai kaw na namlap langai mi she di nna kabai dat ai sumbra shagawng e grang rai ngu kaja wa sha kei nhkai bum hta grau tsaw ai shan nu a lapran kaw sumbra shagawng wa ndai yu maya masha gaw nmai lai sai le i dai wa grang taw nga ai da, rai yang gaw gara hku di ai i nga yang gaw ningwawt ngu chye ai nrai ndai lawai ai le ndai chyu ning hku dai hte she hpat, dai ngai sharin ya ai hpaji sha wa ngu na dai hte hpat di dat jang wa sumbra shagawng wa mat mat sai. Shi ma matut pyen mat wa sai matut pyen mat wa jang gaw kanu ma hkan dep wa jang she namlap di nna she wan shagawng e grang rai u ngu jang she kaja wa she shan a lapran kaw wan shagawng din mat sai le i. Raitim kanu gaw dai ngai sharin ya ai hpaji sha wa ngu na dai ningwat matu hte hpat di jang gaw wan ma myik hpa nnga mat sai. Bai pyen pyen na kaning nchye di hpang jahtum namlap langai sha nga sai re jang she di nna hka shagawng e grang rai u ngu na she di jang she hka shagawng kei dam lada ai hka langai shan nu a lapran kaw din ai. Re shaloi gaw ndai hpyihpai ngu gaw hka hpe ndang ai da. E nye kasha e anhte hpyihpai amyu gaw hka hpe ndang ai. Ngai ndai hpe nlu rap sai, dai re majaw gaw nang sha mung e nang kam ai de sa wa nu re ngai n nu gaw ndai kaw i si mat sa na ngu na ndai sinda hpe lahtum jang gaw salum i di nna si mat ai da. Re yang gaw oh ra dai wa gaw oh pyan wa sai lu hto pyen wa re shaloi gaw mi yet ngai tsun ai du magam nga ai i ya na kaga hku nga yang gaw hkawhkam nga ai shara kaw du sa. Du yang gaw shana de gaw e ndai hkawhkam kasha ni du magam kasha ni gaw hka shin sa ai le hka shin sa rai yang gaw ndai shi mung e n dai ohra shanhte ga de gaw ndai du magam kasha ni i numsha ni hka shin shara kaga nga ai le reng gaw shi gaw ndai lam kaang kaw nda pan re nda pan re chye ai i lam kaw grang rai nna galeng taw ai da. Galeng taw gaw dai shaloi ah mut ah mat le shi mung hpa e dap ni chya hpa nyar rai na grai ntsawm ai hku na galeng taw ai le i galeng taw reng gaw hkawhkam kasha ni oh jinghpaw ni gaw kaw, lu, roi, htu, ngu nga ai nrai reng gaw dai makaw, malu ni, maroi, mahtu ni gaw yawng shi hpe dai chyamut wa hpe yen nu mung nngu sai shingkawt shingkawt nna wa mat wa mat yang gaw hpang jahtum na ma nang yut nu ai i ya na nang yut maumwi ndai re nga nang yut ngu ai wa gaw chyamut wa hpe e tsa e ngai wa na, ngai hpe lam kachyi sha pyi yen ya rit ngut tim nyen. Dai hku sha nga rai jang gaw jan mung du wa nang yut mung n shingkawt ai shi hpe lasha re majaw le i n shingkawt ai re gaw jan mung du wa re shaloi gaw e tsa e jan mung du wa sai ya ngai nta de wa ra ai, nu ni wa ni myit n pyaw na re ai ngu shaloi gaw shi gaw kachyi mi yen ya ai, e dai hku na lai mat wa re jang gaw kanu yen kawa gaw grai kasha kaji htum nga jang gaw grau tsawra ai le i. E ma e nang hpa rai hpang hkrat ai ngu mi kana ni hpe gaw shi shawng tsun sai gaw kana ni hpe san ai shaloi gaw aw nanhte na a kasha gaw oh chyamut chyamat san re la wa a dai kaw nlu lai na dai kaw nga ta sai ngu. Reng gaw nta de du wa re yang gaw kanu yen kawa gaw hpa majaw dai hku byin ai i ngu yang gaw shi gaw e dai hku dai hku majaw ya she ngai lam kachyi mi lu yen ya ai majaw ngai gaw ya wa ai re ngu. Kanu yen kawa gaw i nhta sai le kasha du wa jang gaw e dai hku di nna ah tsawm sha woi nga ya lani mi gaw shanhte kanu yen kawa gaw kasha ni hpe nga sa hkoi shangun ai. Numsha ni re tim reng gaw nga rawng ai shara gaw shanhte gaw lu ai le i re jang gaw kanau kana ni gaw nang yut hpe gaw ai nra mayu wa sai. Hpa majaw kanu yen kawa gaw shi hpe grau tsawra ai. Anhte hpe gaw nau ntsawra ai ngu majaw shi hpe gaw nang yut hpe gaw nra mayu wa ai le shanhte gaw nra mayu wa jang she shanhte gaw rau sa timmung nga rawng ai shara kaw gaw shanhte hkoi ai le. Hpa nnga ai shara kaw she hto hkahku de hpa chyaring charang hpa pa nnga ai shara kaw gaw nang yut hpe hkoi shangun ai. Re jang she dai shaloi she chyamut wa gaw hka ni shin kau na grai tsawm ai shabrang tai mat wa. Shabrang tai nna shi gaw nlung lunghkrung kaw dung nna she nang yut hpe matsan dum nna le i nang hpa baw sa galaw nta, nga hkoi ai ngu nga nnga ai nga jang she shi gaw ndai mi shi na gun ai sumdu hte i gai ndai hka laing ndai kaw nga ni hpring wa u ga ngu puk di jang kaja wa she kei gun she ndang hkra nga ni lu na nta de jau jau wa. Wa nat rai oh ra shi na kana ni gaw nga nlu ai le i shan rawng ai shara mi nga tim kanang na hta la hkrai sha nmai ai le hkoi yak ai le, re jang she dai chyamut wa mung dai kani a makau lung hkrung kaw tsap re jang gaw mi shanhte shingkawt kau da ai gaw ah mut ah mat i chyamut chyamat i chyamut wa re gaw ya gaw mana maka tsawm ai shabrang wa she dai kaw dung taw nga ai hku nmu i. Dung taw nga yang gaw nat shadu ai shanhte gaw e nat shagya e anhte mung nga hkoi ai nga nlu ga ai law ngu jang she oh ra ni hpe mung shi le i ndai sumdu hpe puk puk di nna nga jahpring ya le. E shanhte dai hku nna nta de wa re yang gaw kanau nang yun gaw nang yut gaw mi du rau sai le i re jang gaw shanhte gaw shadu na ni shadu amyu myu le jinghpaw ni gaw wawn ma wawn ai jahkri ma hkri sa le i banau ma galaw ai dai hku galaw taw nga re yang she shanhte gaw hpang hkrat nna du wa jang she shanhte mung kanu yen kawa hpe nga jaw ai le. Anhte lu ai dai re ngu jang e nang na nnau nang yut gun wa ai nga ni nang kaw anhte shadu mung shadu da ai jahkraw mung jahkraw ai banau nau jahkri hkri galaw nga ga ai ngu jang gaw shanhte mung e gaya ma gaya mau mung mau re na grau nna shi hpe ndawng wa sai. Kanau hpe e dai hku nna nga hkoi ai shaloi mung dai chyamut wa shanhte hpe e shaman ya ai le i. nang yut hpe dai... Re yang gaw dai hku nna nga nga shaloi gaw lani mi gaw ndai e hkawhkam ngu ga le magam du wa hpang de hpyen ni htim sa wa na hku rai nga mungdan dai hpe madu la na matu shi a mung ga hpe madu la na matu hpyen ni htim sa wa re jang gaw dai kaw nna magam du wa mu up ai mung madu wa du wa gaw grai myitru sai. Grai myitru nna she myi grai ru taw nga yang she ndai chyamut wa gaw i grai sateng ai le i ah san re na sa wa na she e du wa e nang hpa rai myitru taw nga ta ngu shaloi gaw e dai hku dai hku re ya ngai hpe nye na mung hpe masha ni madu la na matu ya htim sa wa mara ai, dai majaw ngai myitru ai ngai shanhte hpe nlu shingdaw ai shanhte ram hpyen ninggun mung nnga ai ngu jang gaw dai chyamut wa gaw tsun ai da rai sa dai nau hkum myit u majan dang hkra ngai galaw ya na nang gaw hpa baw hpa jaw na i ngu shaloi gaw e nye a shani sha hte hkungran na ngu da. Re jang she shi mung e dai reng gaw ga sadi dai hku yaw ngu na she shi gaw ndai nam de sa nna i sumdu kaba hte gai hpyen hpung kaba byin u ga ngu jang she e mana maka ga ngan re hpyen hpung kaba tai wa nna she htim sa wa ai ni hpe yang nyawp rap zim mat sai dang kau sai. Re jang gaw ya nra sai ngu jang mung sumdu hte buk dai mat mat wa re yang gaw majan dang re jang gaw e hkawhkam wa gaw e le mungdu wa gaw dai chyamut wa hpe i ya gaw chyamut nrai sa le grai tsawm ai la wa hpe she gai nye ga sadi nga ai hte maren nye kasha ni makaw hpe la u, makaw ngu first i female le i dai wa hpe la u ngu jang she nla. Langai hpang langai, langai hpang langai jaw tim shi n hkap la ai, hpang jahtum dai nang yut ngu hpe i dai hpe she shi madun re jang gaw shi hpe hkap la ia hku rai nga. Re na kawa gaw dai chyamut wa hpe nang yut hte hkungran ya re nna she mungdan chyen mi mung jaw i, rai di oh kana ni gaw grai myit npyaw sai le npyaw tim kaning chye di na e rai nna shanhte ni gaw nang yut hte chyamut wa i grai ngwi pyaw ai hku nga rai dai grai myit n kaja ai kana ni gaw dai hku hkrat sum mat wa ai ga rai nga le e dai hku nna dai mung maumwi gaw dai hku re sai. . Language as given: Jinghpaw | |
| Format: | Digitised: no Media: Audio | |
| Identifier: | KK1-0170 | |
| Identifier (URI): | http://catalog.paradisec.org.au/repository/KK1/0170 | |
| 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/KK1/0170/KK1-0170-A.mp3 | |
| http://catalog.paradisec.org.au/repository/KK1/0170/KK1-0170-B.mp3 | ||
| http://catalog.paradisec.org.au/repository/KK1/0170/KK1-0170-B.wav | ||
| http://catalog.paradisec.org.au/repository/KK1/0170/KK1-0170-A.wav | ||
| http://catalog.paradisec.org.au/repository/KK1/0170/KK1-0170-B2.wav | ||
| http://catalog.paradisec.org.au/repository/KK1/0170/KK1-0170-B2.mp3 | ||
| http://catalog.paradisec.org.au/repository/KK1/0170/KK1-0170-C.eaf | ||
| http://catalog.paradisec.org.au/repository/KK1/0170/KK1-0170-B.eaf | ||
| http://catalog.paradisec.org.au/repository/KK1/0170/KK1-0170-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:KK1-0170 | |
| DateStamp: | 2021-09-06 | |
| GetRecord: | OAI-PMH request for simple DC format | |
Search Info | ||
| Citation: | Keita Kurabe (compiler); Keita Kurabe (depositor); W. Awng (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 | |