OLAC Record oai:paradisec.org.au:KK1-0283

Metadata
Title:		Jinghpaw Wunpawng amyu sha ni a numwan numla lam (The Kachin marriage) with English translation
Access Rights:		Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:		Keita Kurabe (collector), Keita Kurabe (depositor), H. Zau Ra (speaker), 2017. Jinghpaw Wunpawng amyu sha ni a numwan numla lam (The Kachin marriage) with English translation. X-WAV/MPEG/XML. KK1-0283 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/5988930243310
Contributor (compiler):		Keita Kurabe
Contributor (depositor):		Keita Kurabe
Contributor (speaker):		H. Zau Ra
Coverage (Box):		northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):		MM
Date (W3CDTF):		2017-01-30
Date Created (W3CDTF):		2017-01-30
Description:		Translation (Gun Mai) It is about the marriage procedures of the Jinghpaw people. Long long ago, the Kachin people started marriage procedures and wedding practice, passing through elephant grasses, when Ninggawn Wa Magam (Almighty powerful man) married the dragon girl. When the Ninggawn Wa Magam fell in love with the dragon girl, since the smell of the dragon girl was very strong, he asked his girlfriend, the dragon girl that "Your dragon smell is very serious. How can I get rid of this smell?" The dragon girl said that "My smell will be disappeared when I pass through the elephant grasses." Thus, when the Ninggawn Wa Magam married the dragon girl, the dragon girl was asked to go through the elephant grasses so the smell of the dragon girl was disappeared. Since then, we were told briefly that the Kachin people started the wedding that included passing through elephant grasses activity. According to Kachin traditions, to marry a girl, the parents of the bridegroom needed to ask permission from the old Mayu (bride clan). Dama (bride-taking clan) needed to tell about who they were planning to marry so the old Mayu investigated the girl who their Dama was planning to marry. If the old Mayu thought that all were OK and if they also didn't have a girl in the old Mayu family to let their Dama marry, they gave the permission their Dama to marry the girl who their Dama wanted to marry. The old Mayu also agreed to accept the girl as their daughter and sister of the old Mayu clan. The old Mayu gave a Nba Yan (a traditional scarf) to the parents of Dama as evidence of giving permission. Then, the parents of the bridegroom brought the evidence from the old Mayu and went to the parent of the bride to ask their daughter. When they were going to ask the bride, they had to bring a load of the baskets with full steamed sticky rice, two bottles of alcohol and chicken, two dried fish, ten eggs and two pieces of ginger. All should be bundled, and put into two baskets (ordinary baskets carried by women). When it was to ask the bride, Num San Hpaga (a type of price paid for a bride) needed to be prepared first. The first one was Num San Hpaga, then to add the Nba yan that was given by the old Mayu, also to include one Num San gong, and then also to include a carpet that was for the father of the bride. These all needed to be brought. Then, a pipe-stem that was used for smoking also needed to be included. Then, a viss of silver shall be included as well. After all these above mentioned items were ready, two women should participate to carry the baskets. And, an agent who would serve as a middle-man or spokesperson arranging a marriage of the Dama clan and a cousin or sibling of the Dama clan should participate to go to ask the bride. All are four persons: two women to carry the baskets, one middle-man, and one cousin. Then, they go to the new Mayu house and the Mayu clan would also accept the baskets that were included steamed sticky rice, eggs, and alcohol. After the Mayu clan accepted the baskets, they would open the food from the baskets and they ate together. After they ate the steamed sticky rice, chicken, egg, and alcohol together, the father of the bride would talk about he accepted the process of marriage. The Mayu clan would also assign one middle-man. Then, two rooms were also to be reserved: one was for the Mayu clan and one was for the Dama clan. The agents from each clan would sit in their respective rooms. Then, after they all had done eating, the Dama agent would pay first Num San Ja, which is also called Nsin Ja (a type of price), and then the Mayu would accept the price. After the Mayu clan accepted the price, as a second step, they would ask the Dama clan that "Did you get the evidence of the permission from the old Mayu clan? Did you bring Nba yan?" The Dama would say that "Yes, we brought here," and the Dama would give it to the new Mayu clan. Then, the Mayu clan would say that "Now, we accept and give our girl for you as you asked. But, let's also ask the bridegroom and the bride whether they both agree or not." This step uses these days but it wasn't in the past. In the past, if the father of the bride said to his daughter to marry anybody who came to ask his daughter, the daughter could not reject what her parents said. If the father of the bridegroom also said to his son to marry any girl he arranged, the son had to marry the girl who the father of the bridegroom arranged for him. But, in today's era, the bridegroom needs to provide evidence called lik lai, which shows he agrees with the marriage process. When the bride also provides the lik lai, it is to proceed with the marriage process. Then, all the types of the price to be accepted and the middle-men from both sides would start talking. When they started talking, as the second step, the Mayu clan would ask that "Pay us eight types of price. When you pay all we asked, we will give you a sword and a spear that show about the Mayu has agreed to give the girl to the Dama clan." It was a brief process. The Dama also paid eight types of prices. Among the eight types of price, no. 1 was a ten-hand spans gong, no. 2 was a buffalo, which should not be a male buffalo - should be a female buffalo, no. 3 was a gun, no. 4 was a blanket, no. 5 was yam hpau lawng (gun powder), no. 6 was Lakhkit (a type of price), no. 7 was silver, and no. 8 was kumhtung gau (a type of price). After these eight items are paid, the Mayu clan would give permission and be blessed. Then, the middle-men from both sides would sit together and the middle-man of the Mayu clan would give the sword and spear. The middle-man of the Mayu clan would give Kahtan Ru (a plant that spread a lot of roots) and would say that "When our daughter becomes a wife of your house, we bless that our daughter to give birth a lot of children like this the Kahtan ru." Shagyi is also a type of plant that can easily grow a lot of plants. It also meant to grow prosperities a lot. The middle-man of the Mayu clan would give the spear that was glued Shagyi and the sword along with the blessing. When the Dama got permission, they would also discuss when to do a ceremony of a bride. They looked at the calendar of the moon and chose a wedding date, usually the beginning of the month and they made the decision for the date. Then, to do the ceremony of the bride, the Dama clan was asked to bring a necklace to give grandfather of the Mayu clan. The Dama clan was also asked to bring a cow to give to the mother of the bride. After the Dama clan brought that, the Mayu would make the ceremony of the bridge. The Dama clan was also asked to bring a gift cow to use in the ceremony of the bride. Then, the Mayu would make the ceremony of the bride. After the ceremony, about 20 or 30 people, which should not be an odd number and it should be an even number, also can be 40 people would accompany with the bride. All other relatives of the bride would also go together with the bride. Cousins of the bride clan also needed to prepare a type of price called Kungdawn Ja Hpaga. The grandfather who would take Shawa Nang necklace (a Kachin traditional necklace) needed to provide Pahkap nba (a kind of blanket) because he would get a price called Mun Ja. The grandfather needed to provide Pahkap nba and a silver bag and a silver scabbard to the bridegroom. All sides of cousins provided two big shallow pots and two small shallow pots. A Shakawng ri (a type of price) was also provided. Then, the main Mayu clan needed to prepare a big basket, which should be included earrings, rings - it should be gold things - a set of utensils, clothes that need for the bride. These should be put in the Mayu clan's basket. And, a small basket should be prepared by a cousin of the Mayu clan. The basket should be included the things that were related to the man, the bridegroom. Shallow pots, sword, and spear needed to be prepared. The bed also needed to be prepared. After they prepared everything, all the items were usually brought by horses in the past. Then, the Mayu clan would go to the bridegroom's place on the wedding day as they already decided the date. When they got to the bridegroom's house, they went to the wedding ceremony by passing through the elephant grasses. The Dama clan would prepare two cows, two pigs - all should be even number - also ten chickens for the wedding party and it was to show respect to nats. Then, the Dama clan would show the bride to the nats. And, they will worship the nats and show the bride to the nats. The wedding was done so. In the evening, they would also do an activity called Lanyi. There was a Lanyi party where only Dama men were allowed to join. No Mayu person was allowed to join there. Despite Dama, it was not married Dama people and it should be adult and single who hadn't married yet and could listen. Two persons from the Mayu clan were also allowed to join there. The whole night, the nat-priest told the bride how the new couple should do. The nat-priest would say that "From today, your father is your father-in-law. Your mother is your mother-in-law. Please respect your father-in-law and mother-in-law as you respect your parents. Also serve food them as you serve your parents. You two alone should not cook curry separately. It is not good. It will destroy the family. Don't cook the curry for yourself alone. You two should love forever because the nats of you two are also combined now. You two have to respect the nats - nowadays, the Christian era, need to respect God. You two should not do what your ancestor nats don't like. As your ancestors and your parents-in-law, you should give birth a lot. You also need to treat other relatives of your husband such as serving food and taking care." The nat-priest would say like that everything. They talked the whole night and did a Lanyi party to talk about what the new couple should do in the couple's life. The Jinghpaw people did the marriage process like that as a traditional practice. Later after three and four children, if the couple had an argument and the parents-in-law were also not able to solve it, they would call all the relatives of the bride who were involved in taking the prices of the bride and asked to solve the argument between the couple. The relatives of the bride were asked to teach their daughter. They would say that "You can't return your Mayu home. You have to stay well here." The marriage process of the Kachin people was like that. All relatives from all sides needed to involve and affirm the couple. Therefore, the couples were very strong in relationship. It is like today's Christian marriage process, which is to build in love. Thank you very much. Transcription (Lu Awng) Numwan Jinghpaw Wunpawng amyu sha ni a numwan numla lam. Moi shawng de anhte jinghpaw amyu sha ni gaw numwan numla lam hte ninggawn wa magam baren shayi la ai kaw na hkungran ai ngu gaw kumbang lai ai ngu hpang wa ai re . Ninggawn wa magam gaw baren shayi rau tsawra hkat ai shaloi sama baren sama nau manam ai re majaw ndai sama hpe gara hku jahkoi kau na i ngu na shi a sumtsaw jan baren shayi hpe shi san ai shaloi dai gaw kumhbang jun da ai lapran e lai wa jang gaw nye baren sa ma gaw tsai na re ngu ai kawn na ninggawn wa magam gaw baren shayi hpe la ai shaloi kumbang jun da ai kaw baren shayi hpe dai kaw lai shangun ai shaloi shi a baren sama gaw tsai mat wa sai da. Dai re kaw na jinghpaw wunpawng amyu sha ni a kadun ai hku na kumba kaw shalai ai dai hkungran ai poi ngu gaw dai shani kaw na hpaw hpang wa ai re hpe kadun ai hku na nahte chye lu ai hku re. Rai na ya jinghpaw wunpawng htunghkring nga ai hte maren numwan numla na ngu yang kanu yen kawa gaw tinang a mayu ningsa kaw shawng ah hkaw ah hkang hpyi sa ra ai hku re. Mayu ningsa la lu sai kadai kasha la na ngu hpe dama ni gaw tsun dan rai jang mayu ningsa wa gaw dai la na jan hpe nye a ru sai ni hpe sagawn yu nna htuk sai hkrak sai nga jang gaw anhte a mayu kanu ni a shayi jaw sha na nnga ai re majaw naw nanhte ra sharawng ai dai num kasha hpe la manu. Dai hpe anhte a kajan kasha ngu nna mung anhte shamying la na re. Maw ndai ah hkang jaw ai nba yan mayu ah hkang jaw ai nba yan ndai rai sai, ah hkang jaw ai lit lai gaw ndai rai sai ngu nna mayu kanu yen kawa wa gaw dama kanu kawa ni hpe jaw dat ai hku re. Rai nna dama kanu kwa ni mung dai mayu kanu kawa a lit lai dai hpe yu nna anhte shanhte shannu ni ra sharawng ai num kasha hpang de dai ni a mayu ningnan ni hpang de sa hpyi sa wa ai hku re. Sa hpyi sa wa ai shaloi nbaw shat lit langai, dai hte chyaru tsa shat lit chyaru tsa hte u tsa palin lahkawng rai nna, shat nga jahkraw gai tsu lahkawng u di 10 rai nna ndai shanam tawng 2, ning re na shanam tawng nre dingpa i, shanam dingpa 2 rai na shabawn nna, shingnoi langai hta bawn na shingnoi 2 gup hku na dai kaw numhpyi sa ai hku re. Numhpyi sa ai ten hta dai kaw hpu ja gaw numsan hpaga ngu ai shawng lajang ra ai. Numsan hpaga gaw nambat 1, mayu ningsa wa a ah hkaw ah hkang jaw dat ai nba yan langai bang na, rai nna numsan bau ngu langai bang na, dai kaw na mayu du wa dung na mayu salang wa dung na dung na kawzaw panyep langai la sa ra ai. Dai kaw na ndai mahka kinya lu ai baw mahka i malut lu ai kinya malut kinya ngu ai malut kinya langai, lawm ra ai. Dai kaw na gumhpraw jaw ai langai lawm na e dai rai nna numhpyi dai hte jahkum nna shingnoi gun ai num lahkawng rai na, kasa dama kasa langai woi na, kahpu kawa langai woi na yawng mali, shingoi gun ai ka gun ai num lahkawng i, kasa langai kahpu kawa malai langai rai nna num sa hpyi sa wa ai re. Dai mayu ningnan a nta de mayu ningnan ni kaw na hpyi sa wa ai shaloi dai shat lit ni e u di sa hku lit ni hpe jaw da ai hte maren sa jaw da ai hte maren mayu nna ni mung dai shat lit 2 hpe hkap tau la sai. Hkaptau la ai kaw na shat lit dai ni hpe hpyan nna garan lu garan sha sai i, garan sha wa ai kaw na shat sha dai u di tsa hku ntsin shat lit ni hpya sha ngut sai kaw na gaw mayu wa mung shi jaw shi ya lam hpe galaw sa a na re majaw hkap la sai hte maren mayu ni kaw na kasa kamang ngu ai langai shi mung san da na, rai na mayu gawk ngu ai langai san da gawk lajang na, dai gawk lajang na dai de mayu shayi jahta na ni dai kaw yawng sa nga na, dama ni hpe gawk langai san da ya na, dama ni gawk dai kaw mayu shayi jahta na matu gawk dai kaw sa dung nga na. Rai na yawng shat sha u di tsa hku lu ngut sa hpang gaw nambat 1 nsin ja, dama ni gaw kasa wa kaw n sin ja ngu ai ndai numsan ja i nsin ja gaw numsan ja numhpyi numsan ja rai nga ai, dai hpe shaw ya ai hte rau mayu ningnan ni hkap tau la sai. Hkaptau la sai hkaptau la sai hte maren gaw nambat 2 hku na gaw mayu dingsa ni gaw mayu ningnan ni gaw bai nanhte a mayu dingsa ah hkang jaw ai, ah hkang jaw ai hpu ja lu sai kun? Ah hkang jaw ai nanhte a n ba yan gun sa ai kun ngu, dai hpe gun sa sai ngu na mayu dingsa ni hpe mayu ningnan ni hpe jaw da sai, dai tau la sai hte maren gaw mayu ningnan ni gaw e anhte mayu ningnan ni kaw na gaw nanhte sa hpyi ai ni hpe jaw sai ya sai re. Raitim mung ya la na wa na yen a myit hkrum ai naw galaw ga, ndai prat gaw dai i moi prat gaw dai nnga ai. Moi prat gaw mayu wa mung shanhte a shayi hpe wa ra ai makaw malu wa ra ai ngu jang, kanu a ga hpe nmai la le ai wa ra ai, dama ni mung manaw magam nang dai kasha la ra ai ngu jang n la le ai hkap la ra ai hku, raiitim mung ya dai ni na prat nna hta gaw wa na jan nambat 1 gaw la na la wa a lit lai myit hkrum sai ngu i lit lai dai shaw madun na. Dai hpe wa na jan mung myit hkrum sai ngu lit lai shaw jaw ai hte rau gaw dai kaw mayu shayu gamung gaw hkrum sai hku re. Re hpe ja hpaga ni yawng hta la na kasa kamang 2 yen dai kaw shada shaga hkat wa na. Shaga hkat wa ai kaw na gaw nambat 2 hku na gaw hpaga mayu ni gaw bai hpaga 8 dat mu dai hpaga 8 dat ai hte rau gaw anhte mayu ni jaw ya ai nhtu jaw sai ya sai ngu ai nhtu ningri jaw ya na re. I rai sa, re dai gaw kadun ai hku le i, dama ni mung hpaga matsat jaw sai. Hpaga 8 ngu ai hta gaw nambat 1 gaw, bau shihkam bau rai na, nambat 2 gaw, nga wuloi rai na wuloi kanu wula n re wuloi kanu i nga wuloi kanu rai na, nambat 3 sanat rai na, nambat 4 n ba buchyung rai na, nambat 5 yamhpau lawng, nambat 6 lahkyik, nambat 7 gumhpraw ru joi, 8 hta kumhtung gau ngu ai dai hte 8 dai hte jahkum jaw ai hte rau gaw mayu ni gaw rai sai jaw sai ya sai re ri nhtu ngu na mayu kasa wa koi kaw na shaman nna i dama kasa wa rau mayu kasa wa yep rai nna, dai kaw mayu kasa wa gaw nri hta sagyi ni mam shagyi ni yawng shakap tawn da ai ndai shagyi shakap na. Dai kaw na ndai kahtan ru i kahtan ru ngu gaw kahtan langai hkai dat jang ru grai hpra wa ai le i grai hpra ganing gana mung grai du wa ai majaw gaw anhte a kajan kasha gaw nanhte jan tai shaloi jaw ya ai shaloi ndai kahtan ru zawn kashu kasha mana maka mayet maya wa u ga ngu ai shaman chyeju i rai na shagyi gaw shagyi mung grai law mai ai grai law ai. Grai law ai rai shagyi chyinghkrang zawn na kachyi sha myi kabai bang tim hkai timmung mana maka lu wa u ga, su wa u ga ngu i shaman chyeju made ai majaw i mayu kasa wa gaw dai shakap ai nr ri rawng ngu ai dai hta nhtu htu nawng kap, htu nawng ngu ai gaw moi jiwoi jiwa jinghpaw ni a prat hta majan kasat ai i grai dang ai majan kasat dang ai ri nawng dai re goi, dai kap di na jaw dat shaman dat na jaw dat ai i. Dai dama wa la sai kaw na gaw galoi sharawt la na ngu i ndai nhtoi hpe bai masat masa galaw da ai hku re. Rai yang gaw nhtoi lamu shata hpe yu nna lamu shata ndai shata praw i praw de nhtoi kaja hpe masat na praw de hkungran na matu bai mayu shayi lahkawng daw dan da sai i, myit hkrum daw dan da sai i. Reng gaw anhte a kajan kasha hpe anhte sharawt ya na matu gaw yu ju yu ji wa hpe kachyi gaitawng shawa nang kachyi 100 dan ai gai lit langai la sa mu. Kanu a matu chyu di ja ngu ai chyu di nga chyu di nga langai dun sa mu ngu ai. Dai dun sa yang nanhte hpe sharawt ya na, rai na dai sharawt sha poi a matu kumhpa nga ngu ai langai dun sa marit nga lahkawng dun sa na kachyi gali langai la sa na dai ni la sa masat tawn da ai nhtoi hta i dai la sa ai hte rau mayu ni gaw shayi sharawt sha poi galaw na. Poi ngut ai hte rau dai kaw num sa manam 20 rai yang 20 rai na 30 rai yang 30 i e dai hku tai nmai ai gup gup gup 2 hkrum hkrum 40 rai yang 40 e dai hku na num sa manam dai num nnan jan hpe sa ia le i sa ai hte hpawn dai kaw na hkan sa ra ai kahpu kanau ni yawng rai rai hkan sa ra ai kaw mayu shayi mayu ni lawu lahta kahpu kanau ni i kungdawn ngu ai nga ai. Kungdawn ja hpaga dawn sa ra ai. Shawa nang kachyi la na kaji wa gaw mun sha sha na re majaw shi gaw tinang a kahkri hpe pahkap n ba ngu ai jahpye ra ai. Pahkap nba hte n hpye gumhpraw nhpye gumhpraw ningga i pahkap nba hte gumhpraw n hpye gumhpraw ningga dai hpye jaw ra ai hku rai nga. kaji dwi wa gaw rai na lawu lahta kahpu kanau ni gaw didam kaba 2 dawn ai didam kaji 2 dawn ai. Dai kawn na shakawng ri ngu langai dawn ai Dai kaw na mayu madung wa gaw shingnoi kaba ngu ai langai dai hta lakant ndai tachyawp hte lakant ni ja rai bang ra ai dai kaw ja bai bang na yawng ban wan ni yawng hkum hkra lakung ni hkum hkra ban wan hkum hkra shi a labu palawng tinang a kajan kasha wa bu hpun na palawng i yawng dai kaw hpring hkra hkum hkra dai mayu kungdawn shingnoi hta bang ra ai. Rai na shingnoi kaji hta gaw tinang a kahpu kawa langai wa hpe dai kaw bawn shangun ai lu hta bu shingnoi kaji hta gaw shat lit ni aw shat lit gaw nre le kaga la hte seng ai i noi la ngu ai re gaw dama la hte seng ai bawn ya ai. Dai kaw dai bawn ya nna hte myi na di bawn ai nhtu nri bawn ai. Yup ra bawn ai dai zawn re yawng hkum hkra rai sa nga dai hku na sa mat ai i, moi prat gaw ja hpaga ni htaw ai gumra, ja htaw wu tang ngu langai nga ai gaw dai gumra ni gumra 2 dai hta htaw sa wa ai, ohra de dama ni galoi hkungran na ngu ai myi mayu ni tsun dan sai dai kaw i dai hku kalang ta hkungran poi mandat de kalang ta hkra di na, dai hku na kumbang ninghpang e lai ai i, kumbang jun da ai kaw lai rai na dai kaw dama ni nga 2 sat na poi hta i nga 2 sat ai, wa 2 sat ai, yawng gup gup gup u 10 sat na dai zawn re sat na jinat hpe i dai mayu i tinang a kajan kasha hpe mung nat bai madun la sai. Dai kaw nat jaw na wa htau rai na nat bai madun na, oh ra dama ni a nat i dama ni nawku ai nat de sayin jahpan dai de jaw dat na. Dai hku re na hkungran la ai hku re. Rai na shana de du jang langyi ngu ai bai galaw ai. Hkungran ngut ai hpang labgyi poi bai nga sa, langyi poi dai hta gaw ndai dama la ni sha dai kaw mai dung ai. Mayu ni langai mung nmai dung ai, dama la ni sha dai kaw sa dung ai. Dama la ni dama kanu kawa ni nre le i ram ai madat chye ra ai num garai nla ai shabrang ni shabrang ni sha sa dung na, num nnan de na ni gaw dai kagu karat num nnan jan shi a malai tai ai langai dai kaw sa dung na yawng gaw 2 sha re. Dai na shana tup langyi dumsa wa gaw num nnan hpe dinghku de ai shaloi gara hku de ra ai ngu ni yawng tsun dan ai. Dai na kaw na gaw na nwa gaw na n gu rai sai, na n nu gaw na nmoi rai sai i, nmoi yen n gu hpe na n nu yen nwa hpe hkungga la ra ai na nnu yen nwa hpe shadu lu shadu jaw ai hte maren na n gu yen nmoi hpang dai hku na shadu jaw lu shadu jaw na. Rai na nan la hkrai shingkai shat mai kaga kachyi mung ngalaw lu na ndai, dai shat mat kaga galaw ai ngu gaw n kaja ai lam re. Dinghku jahten ai lam re majaw i kagu yen kamoi nmu ai kaw shat mai kaga kachyi mung n mai galaw sha ai ngu dai re na, nan shada tsawra ai lam hpe prat tup prat shang ndi nhka na nat mung pawng sai re majaw gaw nat nra ai bungli hpa, na a nat gumgun gunhpai kaji kawoi le i nat jaw ai gaw kaji kawoi hpe re gaw, moi kaji kawoi jaw ai gumgun gumhpai hpe hkrit hkungga ai hte maren ya hkritstan prat hta karai kasang hpe hkrit ra ai hte maren le i. Karai kasang a chyum mungga hte maren hkrit ra ai, moi gaw tinang a kaji kawoi gumgun gunhpai hpe hkrit hkungga na gumgun gumhpai nra ai hpe nan 2 hpa mung ngalaw na gumgun gunhpai ra ai hpe maren n gu yen n moi ra ai hte maren mayet maya na kashu kasha de sa wa ra ai ngu ai kahpu kawa na a lawu lahta na n gu n moi kaga ni hpe mung dai hte maren nang gaw jinghku jingyu hpe shang jang tsa pyi jaw lu ai, mayu de na ni du jang kadai hpe mung tsa pyi jaw lu ai, shan jahkraw htu jaw na, tsa pyi jaw na, ah tsawm re na shat shadu lu shadu jaw na gawn lajang na ngu na yawng tsun dan ai i. Dai du hkra yawng tsun dan na dai shana tup nhtoi htoi hkra langyi ndai num ningnan hte la ningnan wa dinghku de na hkan sa ra ai tara ni yawng hpe hkan tsun dan na dai hku na jinghpaw htunghkying a nawku htunghkying aw hkungran ai htunghkying i dai hku galaw sa wa ai. Yat htawm hpang de kashu kasha 3, 4 lu ai hpang gali galaw rai wa jang kagu yen kamoi i tsun ndang jang myi hpaga sha ai mayu de na salang ni kaji dwi a kachyi 100 sha ai kaji dwi wa ni dai hpe bai shaga ai. Nanhte a kasha nanhte a kahkri hpe sharin shaga mu ngu u dai na dai ni gaw bai nang mayu ga nmai wa ai. Ndai kaw ah tsawm re na nga dai sharin shaga na i jinghpaw a kun dinghku jinghpaw wunpawng amyu sha ni a dinghku de ai gaw dai hku yawng mayu shayi yawng kahpu kanau ni yanwg myithkrum na dai hku shangang shakang hpu ja sha na shangang shakang na gaw de ai re ai majaw gaw kalang mi num la jang garan wa ai ngu i nnga ai ngang kang ai dinghku de ngu ai ndai dai ni na anhte a hkristan dinghku ngu ai tsawra myit i yesu a tsawra myit hte maren hkristan dinghku hpe gawde sa wa ai ngu ai hte bungsa wa ai hpe mu mada ai hku rai sai. Yaw chyeju kaba sai. . Language as given: Jinghpaw
Format:		Digitised: no Media: Audio
Identifier:		KK1-0283
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK1/0283
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/KK1/0283/KK1-0283-A.wav
		http://catalog.paradisec.org.au/repository/KK1/0283/KK1-0283-A.mp3
		http://catalog.paradisec.org.au/repository/KK1/0283/KK1-0283-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:KK1-0283
DateStamp:		2021-09-19
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Keita Kurabe (compiler); Keita Kurabe (depositor); H. Zau Ra (speaker). 2017. Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC).
Terms:		area_Asia country_MM dcmi_Sound iso639_kac olac_language_documentation olac_primary_text olac_text_and_corpus_linguistics
Inferred Metadata
Country:		Myanmar
Area:		Asia