OLAC Record oai:paradisec.org.au:KK1-0174

Metadata
Title:		Ja Nyi yan Ja Nga (Ja Nyi and Ja Nga) 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. Ja Nyi yan Ja Nga (Ja Nyi and Ja Nga) with English translation. MPEG/X-WAV/XML. KK1-0174 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/598891511b8f4
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 story of Jangyi and Janga is also a little bit related to the history of the Jinghpaw people. This story is not the same as other stories. For example, the story of Hkrai Naw and Hkrai Gam is not a historical story. If this story of Jangyi and Janga is not included, the history is not good enough. But, the Jinghpaw people were not descended from the Jangyi and Janga. Their generations were ended. However, the story of Jangyi and Janga was about the time when the human began and not specifically about the Jinghpaw people. They were quite advanced ancestors. As I told you, if we want to tell about Jangyi and Janga, there should be some history When Shanu Nem and Shawa Nang were born, which was the beginning of the human, Daru Gumrawng and Magam Sindawng were included. Moreover, Daru Chyani and Magam Shabyi were also included. Daru Gumrawng and Magam Sindawng were eight girls and eight boys, and Daru Chyani and Magam Shagyi were one girl and one boy. But, the appearances Daru Chyani and Magam Shayi were very beautiful, and develop so Mahtum Mahta did not send them to the world and stayed with them. So, Daru Gumrawng and Magam Sindawng were sent first to the world. Daru Gumrawng Magam Sindawng had no discipline and just lived as they wanted to live. They had no god when they were living in the world so they were killed by the flood. May be it was made by nats. Only Jangyi and Janga had survived the flood because they stayed inside a drum called Chying Tawt that was closed on both sides. They were survived because of the Chying Tawt and they were siblings. After the water level went down, they both arrived in a place where giants called Hpyihpai were living. They came out from the Chying Tawt, they met with an old giant. The old giant then said that "The meat to eat is arrived. The food has arrived." Instead of saving them, as he was a giant, when he said so, Jangyi and Janga were very scared of the giant. The giant was about to kill and eat them. So, they requested one thing from the old giant. "Giant, even if you are about to kill and eat us, we are very thirsty, please give us water," said Jangyi and Janga. The giant also said that "I am about to kill and eat them. OK, I will give them water," and he went to fetch the water with a bamboo bottle. But, the bamboo bottle was with a hole and the giant did not know. He put the water again and again but never full of the bamboo bottle. Finally, the giant saw that an insect called Hka Ntsen Ja flew through the hole so he knew there was a hole. "Oh! there is a hole," the giant said. And, he closed the hole and when he brought the water, Jangyi and Janga were escaped. Then, Jangyi and Janga got to the Mahtum Mahta land and met again with an old man. "Old man, please hide us. The giant is following us to kill and eat us," requested Jangyi and Janga. The Jinghpaw people used to make three layers of garap (the layer that was used to build above the fire place in a house. The upper layer called rap ding). The important things were put on the rap ding. The old man hid them on the rap ding. After a while, the giant arrived there. "The two children aren't got here?" asked the giant. The old man said no but Jangyi and Janga were very scared so they peed. So, the giant smelt the pee and said that "It is very delicious. What is this?" "It is called sana fermented liquor," the old man said. "So, give me the sana fermented liquor. I really want to drink now," the giant said. The old man then said that "If you want to drink the sana fermented liquor, come back again in seven days." So, the giant came back again after seven days. At that time, the old man was boiling water until it got very hot. Seven days meant liquor needed seven days to become a good liquor. The giant said that "Old man, has that become liquor?" "Yes, it is now liquor. If you want to drink, stand outside and open your mouth and I will pour into your mouth," the old man said. Then, as the giant wanted to drink a lot, he stood outside and opened his mount. At that time, the old man poured the hot water and also stabbed with a burn awl. The giant then said that "Old man, how do I do now? I can't stand anymore." "Go to a place called Nadawngsu Rumwu," the old man said and drove the giant out. Nadawng is a kind of taro and cannot eat. It usually grows near waterfalls. Rumwu means the waterfall sound. It meant to go to a place where there was Nadawng near the waterfall. That's why we believe that bad nats used to live in the valley and around waterfalls. So, Jangyi and Janga were saved. Mahtum Mahta people were also doing farm. So, the old man used to go farm while Jangyi and Janga were asked to watch the house. One day, the old man said to them that "You both go to catch fish." The type to catch fish was to put a kind of leaf that had poison. It was the leave of a walnut tree. If you put the leaves of the walnut tree, the fish die. People used to put the leaves of walnut but they took leaves of na htAs I told you, if we want to tell about Jangyi and Janga, there should be some history When Shanu Nem and Shawa Nang were born, which was the beginning of the human, Daru Gumrawng and Magam Sindawng were included. Moreover, Daru Chyani and Magam Shabyi were also included. Daru Gumrawng and Magam Sindawng were eight girls and eight boys, and Daru Chyani and Magam Shagyi were one girl and one boy. But, the appearances Daru Chyani and Magam Shayi were very beautiful, and develop so Mahtum Mahta did not send them to the world and stayed with them. So, Daru Gumrawng and Magam Sindawng were sent first to the world. Daru Gumrawng Magam Sindawng had no discipline and just lived as they wanted to live. They had no god when they were living in the world so they were killed by the flood. May be it was made by nats. Only Jangyi and Janga had survived the flood because they stayed inside a drum called Chying Tawt that was closed on both sides. They were survived because of the Chying Tawt and they were siblings. After the water level went down, they both arrived in a place where giants called Hpyihpai were living. They came out from the Chying Tawt, they met with an old giant. The old giant then said that "The meat to eat is arrived. The food has arrived." Instead of saving them, as he was a giant, when he said so, Jangyi and Janga were very scared of the giant. The giant was about to kill and eat them. So, they requested one thing from the old giant. "Giant, even if you are about to kill and eat us, we are very thirsty, please give us water," said Jangyi and Janga. The giant also said that "I am about to kill and eat them. OK, I will give them water," and he went to fetch the water with a bamboo bottle. But, the bamboo bottle was with a hole and the giant did not know. He put the water again and again but never full of the bamboo bottle. Finally, the giant saw that an insect called Hka Ntsen Ja flew through the hole so he knew there was a hole. "Oh! there is a hole," the giant said. And, he closed the hole and when he brought the water, Jangyi and Janga were escaped. Then, Jangyi and Janga got to the Mahtum Mahta land and met again with an old man. "Old man, please hide us. The giant is following us to kill and eat us," requested Jangyi and Janga. The Jinghpaw people used to make three layers of garap (the layer that was used to build above the fire place in a house. The upper layer called rap ding). The important things were put on the rap ding. The old man hid them on the rap ding. After a while, the giant arrived there. "The two children aren't got here?" asked the giant. The old man said no but Jangyi and Janga were very scared so they peed. So, the giant smelt the pee and said that "It is very delicious. What is this?" "It is called sana fermented liquor," the old man said. "So, give me the sana fermented liquor. I really want to drink now," the giant said. The old man then said that "If you want to drink the sana fermented liquor, come back again in seven days." So, the giant came back again after seven days. At that time, the old man was boiling water until it got very hot. Seven days meant liquor needed seven days to become a good liquor. The giant said that "Old man, has that become liquor?" "Yes, it is now liquor. If you want to drink, stand outside and open your mouth and I will pour into your mouth," the old man said. Then, as the giant wanted to drink a lot, he stood outside and opened his mount. At that time, the old man poured the hot water and also stabbed with a burn awl. The giant then said that "Old man, how do I do now? I can't stand anymore." "Go to a place called Nadawngsu Rumwu," the old man said and drove the giant out. Nadawng is a kind of taro and cannot eat. It usually grows near waterfalls. Rumwu means the waterfall sound. It meant to go to a place where there was Nadawng near the waterfall. That's why we believe that bad nats used to live in the valley and around waterfalls. So, Jangyi and Janga were saved. Mahtum Mahta people were also doing farm. So, the old man used to go farm while Jangyi and Janga were asked to watch the house. One day, the old man said to them that "You both go to catch fish." The type to catch fish was to put a kind of leaf that had poison. It was the leave of a walnut tree. If you put the leaves of the walnut tree, the fish die. People used to put the leaves of walnut but they took leaves of na htam (a kind of taro but it cannot be eaten). am (a kind of taro but it cannot be eaten). As I told you, if we want to tell about Jangyi and Janga, there should be some history When Shanu Nem and Shawa Nang were born, which was the beginning of the human, Daru Gumrawng and Magam Sindawng were included. Moreover, Daru Chyani and Magam Shabyi were also included. Daru Gumrawng and Magam Sindawng were eight girls and eight boys, and Daru Chyani and Magam Shagyi were one girl and one boy. But, the appearances Daru Chyani and Magam Shayi were very beautiful, and develop so Mahtum Mahta did not send them to the world and stayed with them. So, Daru Gumrawng and Magam Sindawng were sent first to the world. Daru Gumrawng Magam Sindawng had no discipline and just lived as they wanted to live. They had no god when they were living in the world so they were killed by the flood. May be it was made by nats. Only Jangyi and Janga had survived the flood because they stayed inside a drum called Chying Tawt that was closed on both sides. They were survived because of the Chying Tawt and they were siblings. After the water level went down, they both arrived in a place where giants called Hpyihpai were living. They came out from the Chying Tawt, they met with an old giant. The old giant then said that "The meat to eat is arrived. The food has arrived." Instead of saving them, as he was a giant, when he said so, Jangyi and Janga were very scared of the giant. The giant was about to kill and eat them. So, they requested one thing from the old giant. "Giant, even if you are about to kill and eat us, we are very thirsty, please give us water," said Jangyi and Janga. The giant also said that "I am about to kill and eat them. OK, I will give them water," and he went to fetch the water with a bamboo bottle. But, the bamboo bottle was with a hole and the giant did not know. He put the water again and again but never full of the bamboo bottle. Finally, the giant saw that an insect called Hka Ntsen Ja flew through the hole so he knew there was a hole. "Oh! there is a hole," the giant said. And, he closed the hole and when he brought the water, Jangyi and Janga were escaped. Then, Jangyi and Janga got to the Mahtum Mahta land and met again with an old man. "Old man, please hide us. The giant is following us to kill and eat us," requested Jangyi and Janga. The Jinghpaw people used to make three layers of garap (the layer that was used to build above the fire place in a house. The upper layer called rap ding). The important things were put on the rap ding. The old man hid them on the rap ding. After a while, the giant arrived there. "The two children aren't got here?" asked the giant. The old man said no but Jangyi and Janga were very scared so they peed. So, the giant smelt the pee and said that "It is very delicious. What is this?" "It is called sana fermented liquor," the old man said. "So, give me the sana fermented liquor. I really want to drink now," the giant said. The old man then said that "If you want to drink the sana fermented liquor, come back again in seven days." So, the giant came back again after seven days. At that time, the old man was boiling water until it got very hot. Seven days meant liquor needed seven days to become a good liquor. The giant said that "Old man, has that become liquor?" "Yes, it is now liquor. If you want to drink, stand outside and open your mouth and I will pour into your mouth," the old man said. Then, as the giant wanted to drink a lot, he stood outside and opened his mount. At that time, the old man poured the hot water and also stabbed with a burn awl. The giant then said that "Old man, how do I do now? I can't stand anymore." "Go to a place called Nadawngsu Rumwu," the old man said and drove the giant out. Nadawng is a kind of taro and cannot eat. It usually grows near waterfalls. Rumwu means the waterfall sound. It meant to go to a place where there was Nadawng near the waterfall. That's why we believe that bad nats used to live in the valley and around waterfalls. So, Jangyi and Janga were saved. Mahtum Mahta people were also doing farm. So, the old man used to go farm while Jangyi and Janga were asked to watch the house. One day, the old man said to them that "You both go to catch fish." The type to catch fish was to put a kind of leaf that had poison. It was the leave of a walnut tree. If you put the leaves of the walnut tree, the fish die. People used to put the leaves of walnut but they took leaves of na htam (a kind of taro but it cannot be eaten). The other peoples used to use the other types of leaves such as Nbu leaves. As they did not know which leaves to use, they used na htam leaves so they felt itchy. They were also adults now. Because of itchy, they scratched each other so they also saw each other their genitals and they had sex finally. Because of humans, they had sex between them so the sibling wall was broken. Thus, because they had sex, a child was born from them although they were siblings. They returned home and were just looking after the baby. The mahtum mahta old man was also tired of seeing them as they were just looking after the baby. So, he said that "You two go to the farm. I will look after the baby." They left the baby the old man and went to the farm. After they went to the farm, the baby was continuously crying and did not stop crying however the baby was soothed. So, the man took his sword, and when he said, "You the baby! I will kill and chop you," the baby smiled. It was not only one day and two days. Whenever Jangyi and Janga went to the farm, the bay was kept crying. Thus, one day, it did not know what happened to the old man, he killed the baby. May be the old man got angry because the baby used to smile when he showed the sword and said to chop. The old man killed the baby. The old man killed the baby and chopped the baby. And, he made the rice porridge and add the baby's meats. When Jangyi and Janga returned home, the mother of the baby said that "Grandpa, I am breast engorgement now. The baby might also be hungry so I will breastfeed my baby. Where is the bay?" "I soothed well the baby and he is sleeping. Eat this rice porridge first. You two got tired," the old man said. Jangyi and Janga ate the rice porridge as they did not know the meat of their baby was mixed in the rice porridge. Even after they finished eating, the old man just kept saying that the baby was sleeping. The old man put a piece of wood on the bed and when the mother of the bay uncovered the blanket, it was not their baby. So, they both were very sorrowful and were crying every day. When Jangyi and Janga were crying all the time, the old man said that "If you two are crying that much, go to a place called Jahku Numshe, where nine roads were met. Go there." Then, when they went there, they saw many children. They also saw children who looked like their child so they thought one of the children was their child. But, the children said that "You two ate your child who would be our friend in the rice porridge. You two are very cruel." The children drove out them. So, they ran away in the direction of their face. When they were running, if they saw a tree, the tree was turned to dry. If they saw a bamboo tree, the bamboo tree was turned to dry because they were very cruel. They were no longer humans. The old man who killed their baby caught them and there was a sun cage. It was like a prison or a cell today. They were put in the sun cage. So, they were continued to live in the sun cage. Since then, they were staying there. When the old man killed and chopped the baby of Jangyi and Janga, the liver of the baby was dropped on the ground. The liver was transformed into a snail. Do you know what is Lapawp (Snail in Jinghpaw)? It is a snail. One day, a tiger usually did not eat snails. But, the tiger was looking for food the whole day but he did not find it. As the tiger could not find any food, he took the snail and was about to eat. The snail begged the tiger. What the snail said was that "Ningba Nang tiger, (Ningba Nang was the name of the tiger. The name of a wild boar was Tsanang Gam as I told you yesterday) even if you want to eat me, bring me to the door of the sun cage and eat me near the door." The snail knew that Jangyi and Janga were staying in the sun cage because the snail was their blood. So, the tiger brought the snail with his mouth to the door of the sun cage. When the tiger was about to eat, the snail said to the Tiger that "Tiger, I am very tired now. Let me take a rest for a moment. You are also got tired so take a rest. Then, eat me." So, the tiger also listened to the snail and dropped the snail. The snail was dropped at the door of the sun cage where Jangyi and Janga were being kept and the tiger also turned another side and took a rest. At that time, the snail quickly hid between the two stones as he was very small. After the snail hid between the two stones, the tiger could not dig the snail anymore. So, the tiger turned back and ate kagam soil. Do you know what is kagam soil? The kagam soil is a type of soil that is very soft and it has a luscious taste if you bite a little bit. The tiger ate kagam soil and ran away. The snail was outside before, but entered through a hole and got inside the sun cage. So, the snail met with Jangyi and Janga. Then, Jangyi and Janga said that "Who are you?" "I am Pawp Naw Ningsang, a guy who brings salt," the snail answered. Do you know what is jum? When the snail said that he was Pawp Naw Ningsang, a guy who brought salt, Jangyi and Janga said that "So, you are our viscera. Please help us to open the door of the sun cage." Then, the snail produced his liquid and put it on the door to be able to open the door of the sun cage. But, before there were able to open the door, Jangyi, the wife was passed away. After the snail put his liquid, the door was getting slippery. May be the door was rusted. So, they could open the door and Janga was escaped from the cage. Janga was escaped and Jangyi was passed away in the cage. After Janga was escaped, he went in the direction of the face and got to the world called dinghta wa yang that humans were living. They continued to live together with the people and he was passed away after he got old. That is the story of Jangyi and Janga. It is the end. We, all humans including you and me were not the generations of Jangyi and Janga. The Jinghpaw people were also not the generation of Jangyi and Janga. The time of Jangyi and Janga was before Jinghpaw, Japanese and Chinese were divided. Their generation was ended. But, one thing was that they saw a lot of children when they went to a place where nine roads were met. They considered that those children were their children. In fact, they were not their children and might be generations of others. But, they were called Shinggyim Matawp Mashang Makawp. The Shinggyim Matawp Mashang Makawp came first to the world before the generations of Daru Chyani and Magam Shapyi who were living in Mahtum Mahta land came. The Shinggyim Matawp Mashang Makawp. the children who were seen in the place where nine roads were met came first to the world. Their generations came first. The story of Jangyi and Janga was like that. It was a little bit compared to history. Some parts were not compared to history. It was a compulsory part of telling the story of the Jinghpaw people. It is all. Transcription (Lu Awng) Ya ndai jangyi ye jangnga a maumwi gaw anhte jinghpaw wunpawng sha ni a labau hte ma kachyi mi hkra lawm ai hku re. Kaga maumwi ni hte shi nbung ai. Ga shadawn nga jang ndai hkaunau yen hkaigam ngu gaw labau shang n re. Ndai jangyi yen jangnga gaw ndai yen nlawm yang nlawm yang labau nau nbyin ai. Rai jang gaw ndai jangyi yen jangnga kaw nna anhte wunpawng sha ni mayat hkrat wa ai gaw nre. Shan gaw matu mara htum ai yen gaw rai ma ai. Retim mung e ndai shinggyim masha ngu ai nga ai aten hta na jangyi hte jangnga gaw dai she re anhte jinghpaw ni ngu nna san san nga ai ten na nre. Hto ningtsa daw de na ni she re. Mi yet tsun ai hte maren jangyi yen jangnga alam tsun ga nga yang gaw labau gaw kachyi mi gaw nga ra na re. Ndai anhte shinggyim masha ni ndai shanu nem de shawa nang shangai ai masha wa hkum kaw nna ga shaw ai hta e ndai daru gumrawng magam sindawng ngu ni lawm ai. Rai nna she daru jani hte magam shabyi ngu ni lawm ai. Reng gaw daru gumrawng magam sindawng ni gaw num 8 la 8, oh ra daru jani hte magam sabyi ni gaw num1 la 1, retim dai daru jani hte magam shabyi gaw grai sam tsawm ai ah bawng a lang re majaw gaw mahtu mahta ni mungkan ga de nshayu nna shanhte ga de nga shangun ai. Mungkan ga de shawng dat ai gaw ndai daru gumrawng magam sindawng ngu ni re. Daru gumrawng magam sindawng ngu ai gaw kam mara nga ai i shahte gaw karai kasang ngu mung nnga hpa hpara ngu mung nnga shanhte kam ai hku nga. Mungkan ga de nga pra ai shaloi e dai majaw ndai majoi sha u hte kaput sat kau ai. E dai gaw nat sagya ni she nrai sadawng kaput sat kau ai shaloi gaw jangyi yen jangnga sha lawt ai, jangyi yen jangnga gaw chyingtawt ngu ai i ndai 2 maga de pik ai le chying dum ai baw chying le dai kaw shang rawng nna lawt ai nga le i maumwi gaw dai hku re nga. Reng gaw shan gaw chyingtawt jawn nna lawt ai, retim shan nau re, lawt re jang gaw oh ra hka hkyet wa sai. Hka hkyet wa yang gaw shanhte gaw shara mi kaw i kaw sai le shan kaw ai shara gaw ndai shala hpyihpai ngu ai ni nga ai shara kaw ai shan 2 reng gaw dai kaw she shan 2 gaw chyingtawt kaw nna le nna i myi man ang ai de hkawm mat wa ai shaloi gaw shalawa dingla hte katut ai. Shalawa dingla hte katut ai shaloi gaw shalawa dingla gaw gara hku tsun ai i nga jang gaw shi gaw sha shan mung pru sa, lu sha mung du ra, ngu nna shi gaw dai ni hpe makawp maga na malai i shi gaw shalawa nga gaw shinggyim masha hpe sha ai hpan amyu i nat matse re majaw, re na she shi gaw dan ngu jang she grai hkrit sai. Re nna shan hpe sat sha na hku rai sai. Sat sha na hku re nna she shalawa dingla hpe gaw shan gaw langai mi hpyi ai. E shalawa dingla e an hpe sat sha na raitim an hka grai hpang gara ai, hka sha gaw jaw lu mit ngu hku rai nga shan 2 gaw. Re yang gaw dingla dai mung i ya sat sha sana she re mi gaw hka gaw jaw lu ga ngu na hka sa tam yu yang hka nhtung ngu gaw kawa ndum kaba le i hka nhtung kaw hka sa ja re shaloi gaw shi na hka nhtung gaw waw ai le, baw ai shi nchye ja hkrai ja tim mung n hpring hkraw rai jang gaw hpang jahtum she ndai hka nsen ja ngu ai langai mi nga ai, hka nhtung mahka kaw na pyen nna htum pa de pru mat wa jang she aw ngai na hka nhtung gaw baw ai she rai nga nga na dai matsut nna hka ja na wa yang gaw shan gaw hprawng mat wa sai. Hprawng mat wa nna she oh dai shaloi gaw mahtu mahta ga de su sai shan mung dai mahtu mahta ga de na dingla langai kaw bai du ai. Reng gaw e jidwi e an 2 hpe makoi da mi shalawa dingla gaw an hpe sa tam sa na nga na sa tam ai, ngu jang gaw dai mahtu mahta dingla wa gaw mi tsun ai garap a ningtsa na rap ding i mani tsun ai maumwi kaw lawm ai, jinghpaw ni gaw garap hpe 3 htap galaw ai gaw, nem dik ai kaw gaw mam wawn ai, dai kaw gaw ntsa kaw gaw lama ni tawn ai, hto ningtsa de gaw grai ah hkyak ai ni i hkraw gaw hkraw ra tim nmai hkat ai baw ni hto ning tsa de nga ai, lup ding ngu ai rap ding ma ngu ai, dai kaw makoi da ai hku rai nga. Makoi da re jang she loi hkring gaw shalawa dingla wa hprawt rai sa. Ndai kaw ma 2 ndu ma ni ngu shaloi gaw ndu ai ngu da, retim ohra yen grai hkrit sai law grai hkrit jang she jit tat wa ai hku rai nga jit kahte wa hku re nga nmu i, re jang she shalawa dingla wa gaw ndai hku mata yu a grai mu ai ngu da, grai mu ai ngu ndai gaw hpa baw ta ngu jang she ndai gaw sana tsa hku ngu re, sa na tsa hku ngu tsa hpe tsa hku le i, tsa hku chye ai nre i, e sana tsa hku re ngu da. Re jang gaw kei dai sana tsa hku ngai hpe chyawm jaw lu ya rit ngai grai lu mayu wa sai ngu gaw. Dai mahtu mahta dingla wa gaw e nang dai sana tsa hku lu mayu jang gaw sanit ya na ai shaloi sa wa rit ngu da. Reng gaw kaja wa dingla dai gaw dai mi shi mata ai wa masha na jit wa grai mu na jang she dai lu lu na re ngu na sa wa ai le, 7 ya na ai bai sa wa shaloi gaw ndai mahtu mahta dingla wa gaw hka hpumlum grai prut hkra shadu da re nna she ya tsa 7 ya hte tsa tai ai ngu le i tsa byin ai le mi gaw tsa ngu gaw shadu ai hpang 7 ya 8 ya nga i tsa tai ai le, re jang gaw e dingla e tsa tai sani e tai sai, nang lu mayu ai i dai (pyadinpawk) chyinghka oh ra shinggan maga tsap nna ngup mahka u dai shaloi ngai i tsa jaw bang ya na ngu da. Dai shaloi she kaja wa oh wa mung grai lu mayu jang she n gup mahka na tsap ai nmu i dai yang she shi gaw mi yet shi i ah she tawn ai hka hpumlum mung jaw bang ya oh ju taw nai sumprang hte ma ah nyaw bang ya re jang she e jidwi e ngai kaning rai sana loh ya chyaw i nga nmai sai ngu jang nang le na dawngsu rumwu nga de nga nu ngu na shachyut kau ai. Nadawng ngu gaw sha nmai ai nai amyu le i rum hka rum mahka hkan tu ai le. Rumwu ngu gaw rum gaw wu wu nga nrai hka rum hkrat ai nadawng tu ai shara de nga nu ngu nna shi hpe shachyut kau dat ai. Dai majaw ndai shahtung nat ni ndai n kaja ai nat ni gaw ya du hkra mung dai zawn re rum krung sinwa hkan nga ai ngu na ndai hku kam ai le i. Dai hku nna she hkye la sai, hkye la rai yang gaw ndai shanhte gaw mahtu mahta nga tim yi gaw galaw sha ra ai le i, hpa mi rai timmung e yi galaw sha sai gaw yi sa, galaw sha, yi sa, shi nta sin di nga shangun re jang gaw lani mi gaw e mahtu mahta dingla gaw ndai ma yen hpe le i gai nan 2 nga sa htut masu nga htut ai ngu chye ai i, nchye ai nrai, nga htut ai ngu gaw hka shi kaw she ndai ru le ru ngu gaw ndai dai hpe namlap amyu mi rai nga. Kung lawm ai nbu si, bu hkrawp si, bu hkrawp si nchye nang nang kaw ma ni pyi nbu si le bu hkrawp si gat kaw dut ai le ning di ah byen ga yang grai sau ai le, dai a lap le dai a lap hpe hka kaw htu bang jang nga ni si ai le, ru ngu ai dai hpe reng gaw nga sa hkoi masu ngu hku nga. Re jang shan gaw masha ni gaw nbu lap hte ru htut ai, shan 2 gaw nam na nahtam, nahtam ngu chye ai i grai masa ai le, nai amyu le nai mayu re tim nmai sha ai baw lap grai pa ai le nam kaw tu ai nahtam ngu chye ai i nahtam, Masha ni gaw nga htut ai shaloi gaw ru ngu ai ndai nbu lap ni i kaga langai ngai hte htut ai le. Shan 2 gaw hpa nchye jang she nahtam lap hpe she daw la nna she kahtam nna htut chyu htut yang gaw grai gaya wa sai le, grai gaya wa jang gaw shan gaw mahkawn shabrang mung rai wa sai le. Shada da mahkyit hkat sai mu i, gaya yang gaw nang hto mahkawn shabrang rai wa sai le i, rai jang gaw mahkyit hkat ai ngu gaw nmu na gaw mu i, kanau na raitim nmu hpa raitim yawng mu ya, kahpu na raitim yawng mu ya jang gaw shan 2 gaw dai kaw shut hkat sai. Shinggyim masha re majaw le i, dai kaw na shut hkat mat ai wa dai gaw kahpu kanau madin baw ai ngu ai. Shut hkat mat wa ai shan 2 kanau kana gaw raitim mung re shaloi gaw shan gaw ma 1 shangai ai. Ma 1mi shangai rai gaw shan 2 gaw nta wa nna gaw ma chyu rem nna nga da. Re jang gaw mahtu mahta dingla mung yu jin wa sai, machyu ah krai nna nga jang she, e nan yi sa galai masu, ma gaw ngai rem gaw ngu shan gaw dai dingla wa kaw gaji dwi gaw tawn da na yi sa mat wa. Yi sa mat wa ai shaloi ma dai gaw hkrap hkrai hkrap da grai hkrap hkrap hkrai hkrap gara hku tsun tim gara hku shayu yu tim nhkrap yu hkraw ai. Dai she nhtu shaw nna ma nang e ngai kahtam sat kau na ah zat ah za di na nga jang gaw mani sai bai rai wa da e. Dai yang gaw lani sha mung nrai 2 ni mung nrai yi sa shagu ma dai hkrap chyu hkrap kade tsun tim hpa shayu tim nhkraw jang gaw dingla dai gaw lani mi hpabaw byin wa ai kun nchye sai le i sat kau hkrup ai hku rai nga ma dai hpe. Oh ra mahtang gaw ah zat ah za din kau na nga mani sai rai wa nmu i, shi mung kaun ai she nrai i, kaun ai ngu chyoi ai i, pawt mayu ai hpe tsun ai. Sat kau ai da. Sat kau nna shi gaw ndai hkak nna she shan 2 hpe hpa shadu da ai le shan a kasha hpe gaw hpa shadu da. Hpa shadu da di nna she shan wa jang gaw e jiwi e ya ngai chyu chyu numsha ni gaw chyu jaw mayu yang gaw chyu kang wa ai le i, chyu mung kang wa sai, ma gaw kaw si na sai, dai majaw ngai ya chyu jaw na ma gaw ngu yang ya oh ngai ah tsawm sha shayup da ai, shagwi da ai, ya ndai hpa shawng naw lu mu ngu nan grai ba na sai ngu. Shan gaw dai hpa mung lu dat kasha na hpa re mung n chye. Rai jang she gai ya e ngu timmung shagwi da ai sha a nga taw nga. Reng gaw kanu gaw ma hpe gaw ning oh ra dingla wa gaw hpun tawng hpe up di da ai le i, hpaw yu yang gaw kasha nre taw. Re jang gaw shan 2 gaw grai yawn sai le i, shani shagu hkrap nna chyu nga ai da. Shani shagu hkrap chyu hkrap nna nga jangyi yen jangnga gaw nga jang she gai nan 2 dai ram ram hkrap ai gaw jahku numshe ngu lam 9 bra mat wa ai shara nga ai. Dai de sa yu mu dai de sa masu ngu shaloi gaw dai kaw gaw ndai ma kasha ni le i mana maka u nawng u wa mu ai da. Shi na kasha zawn zawn san re ni mu rai jang gaw shan gaw shan a kasha shadu ai. Retim e dai ma dai ni gaw nan gaw anhte a nan a kasha le i anhte na kahpu kanau anhte a manang ngu ga le kahpu kanau nan a kasha le i gaw nan hpa shadu sha kau sai. Nan gaw grai nhkru ai rai madai ngu nna ma dai ni gaw shan hpe shachyut kabai kau ai. Ma dai ni gaw shachyut kabai kau yang gaw shan 2 gaw ndai shan mang ang ai de hprawng mat wa ai. Hprawng mat wa yang gaw shan e mada ai gaw hpun mu mada jang hpun mung hkraw mat wa, kawa hpe mada dat jang mung kawa mung hkraw mat wa, shan gaw grai n kaja mat sai le i. Masha nrai mat sai le shan dai majaw gaw nat dingla dai gaw mi yet na shan a kasha hpe sat kau ya ai wa gaw shan hpe rim la nna she jan wa lawng ngu nga ai. Jan ga na wa lawng ya na nga yang gaw htawng le i, (ah choke kan)myen hku (ah choke kan) ngu ai le ndai htawng kaw rim bang kau dat ai. Ndai shan 2 hpe e dai nna shan 2 gaw htawng kaw rim bang kau nna dai kaw nga mat ai. E dai kaw nna gaw shan mung dai kaw nga sai. Rai yang e mi yet n dai oh ra dingla wa dai jangyi yen jangng a kasha hpe tawk shan tawk ai shaloi sin langai mi gaw npu de hkrat mat wa. Dai sin dai gaw lapawp tai mat wa ai. Lapawp ngu chye ai i, snell e ndai ndai snell tai mat wa ai nga ai le i. Nga re yang gaw lani mi gaw ndai sharaw i sharaw gaw ndai hkrak nga yang gaw ndai lapawp gaw nsha ai. Raitim mung shani tup shan tam tim hpa nmu ai. Hpa nmu jang she ndai lapawp hpe hta nna sha na ngu hku rai nga. Rai sai i reng gaw lapawp gaw sharaw hpe tawngban ai. Kaning ngu i ngu jang gaw lapawp e ningba nang sharaw, sharaw na mying she re retim ndai shagawp ai hku nna ningba nang ngu gaw ningba nang sharaw wa ndu hpe gaw sanang gam nga ai, mani nang hpe tsun dan sai nrai, wa ndu gaw sanang gam ndai gaw ningba nang ningba nang sharaw sharaw e nang ngai hpe sha na raitim hto jan lawng chyinghka i jan lawng shyinghka de du hkra hpai sa nna dai makau kaw sha rit ngu da. Reng gaw shi gaw dai jan lawng de shi a shi gaw ndai jangyi yen jangnga nga ai dai kaw shi hku na shi chye mat ai hku rai nga ndai oh ra shi gaw oh ra jangyi yen jangnga sai re majaw le i reng gaw dai de du hkra ngai hpe dai de woi sa rit dai kaw sha rit ngu jang gaw kaja wa she hpai n yak ai gaw i lapawp ngu gaw kachyi sha law dai makrang nna dai jan lawng mahka kaw du hkra sa nna she shi gaw dai kaw sha na ngu dat jang she e sharaw e ya grai ba sai ngai jahkring sha pyi sa la nna she nang mung ba sai dai shaloi sha u ngu hku rai nga. Rai jang she kaja wa she sharaw mung i ga madat nna dai kaw hkra di. Sharaw hpe i dai kaw hkra aw lapawp hpe jan lawng chyinghka le mi yet oh ra jangyi yen jangnga hpe rawng da ai chyinghka dai kaw hkra di nna she hto ra maga de man naw yawng di sa nga ai shaloi she dai lapawp gaw dai ah she le i dai janlawng chyinghka kaw shi gaw kaji ai gaw i dai kaw ah she nlung laprang langai mi nga ai dai de lup rai makoi mat wa ai shi gaw. Re jang she shi gaw dai hku i nlung lapran kaw dai hku lup rai mat wa jang gaw sharaw gaw kade ah hkrai shaw tim n lu sai le. Ah hkrai shaw tim nlu jang gaw shi gaw oh nhtang mat wa nna ndai ga gagam ga shawraw gaw gagam ga sha ai da e gagam ga ngu chye ai i, ga grai kya ai le grai kya ai le ga akya re ai loi mi gawa yang sau ai shi loi mi sau ai e dai sha sha la rai na hprawng mat wa. Rai jang gaw lapawp dai gaw mi gaw shinggan de re nrai, reng gaw shi gaw hku hku hku na male pru mat wa gaw jan lawng a kata de shang sai lapawp dai. Shang wa jang gaw jangyi yen jangnga hte hkrum ai shaloi gaw jangyi yen jangnga gaw a ndai hku tsun ai. Nang gaw kadai ta, ngu san ai shaloi gaw e ngai gaw pawt naw ningsang jum gun shabrang re nngai ngu da. Jum ngu gaw chye ai nrai dai gaw majoi shagawp ga le i pawp naw ningsang jum gun shabrang re nngai ngu tsun ai shaloi gaw aw dai hku re jang gaw nang gaw an a pu sin she rai nga ndai. Dai re ai majaw ndai jan lawng chyinghka hpaw lu na matu nang an hpe garum myit ngu hku rai nga. Re jang gaw lapawp mung shi na lapawp gaw manyen grai lawm ai le manen manen re nrai e dai manen manen hte chya chyu chya shakut taw nga reng gaw rai timmung jan lawng garai n hpaw shi ai shaloi madu jan gaw si mat wa sai. Si mat wa reng gaw chya chyu chya rai yang gaw manen wa sai le i mi gaw n hkan sha ai she nrai i. Rai yang gaw dai kaw na lu hpaw nna jangnga gaw lawt mat wa. Jangnga gaw lawt mat wa re yang gaw jangyi gaw dai janlawng kaw si mat wa sai. Jangnga gaw lawt nna hto man ang ai de sa jang gaw shi gaw shinggyim masha ni nga ai n dai dinghta wa ya ngu ai de du mat wa ai. Rai yang gaw shi gaw dai kaw na shinggim masha ni hte rau nga nna shi mung dai kaw dingla nna si mat sai le i. Re yang gaw jangyi yen jangnga a maumwi gaw dai hku rai sai. Dai kaw htum mat sai, re yang gaw ya shi gaw anhte shinggyim masha ni a gaw ya nang mung nnga ngai mung nnga gaw jangyi yen jangnga na matu mara ni nre, anhte jinghpaw ni mung nre. Ya ndai jangyi yen jangnga ngu gaw jinghpaw law japan law miwa law hpa law nga ai garai n garan ai aten hto law daw de she re. Raitim shan gaw dai hku nna matu mara ngu gaw shan a ndai generation gaw nnga mat sai le. Langai mi nga ai gaw mi yet shan 2 oh 9numshe de sa ai shaloi ma kasha ni grai law ai hpe shi mu da ai. Reng gaw dai gaw shan a kasha re ngu sawn la ai ga rai nga. Hkrak nga gaw ma dai ni gaw rai yang she rai na le i, shinggyim masha oh mi kaw na ndai ah she kaw nna nshang wahkum ga ai kaw nna aru arat ni rai yang rai na. E dai tim dai ni hpe shinggyim matawp mashang makawp ngu nan tsun ai. Shinggim matawp nshang makawp ni gaw ndai mi yet na nang mahtu mahta ga de nga ai daru jani hte magam shapyi ni a aru arat ni garai mungkan ga de nyu ai shaloi shanhte shawng yu ai. E dai mi yet na shinggyim matawp mashang makawp ni ndai 9 numshe kanoi hpun n hpang hkan mu da ai ma ni shawng yu ai. Dai a aru arat ni shawng yu ai le i, e ndai jangyi yen jangnga ai maumwi gaw dai hku re. Re yang gaw ndai gaw ndai anhte labau hte kachyi mi shingdaw ai. Dai mi na nkau mi gaw labau hte n shingdaw ai. Jinghpaw ni a labau hkai ai shaloi dai wa nlawm nmai rai mat mat rai nga ai, e dai hte rai sai. . Language as given: Jinghpaw
Format:		Digitised: no Media: Audio
Identifier:		KK1-0174
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK1/0174
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/KK1/0174/KK1-0174-F.mp3
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-D.mp3
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-E.wav
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-F.wav
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-E.mp3
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-A.mp3
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-A.wav
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-B.mp3
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-B.wav
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-D.wav
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-B2.wav
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-B2.mp3
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-A.eaf
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-B.eaf
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-F.eaf
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-D.eaf
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-E.eaf
		http://catalog.paradisec.org.au/repository/KK1/0174/KK1-0174-C.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:KK1-0174
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