OLAC Record: Nang Bya hte baren (Nang Bya and the dragon); Shu hte nga a lam (The frog and the buffalo) with English translation

OLAC Record
oai:paradisec.org.au:KK1-0973

Metadata

Title: Nang Bya hte baren (Nang Bya and the dragon); Shu hte nga a lam (The frog and the buffalo) with English translation

Access Rights: Open (subject to agreeing to PDSC access conditions)

Bibliographic Citation: Keita Kurabe (collector), Keita Kurabe (depositor), M. King Nang (speaker), 2017. Nang Bya hte baren (Nang Bya and the dragon); Shu hte nga a lam (The frog and the buffalo) with English translation. MPEG/X-WAV/XML. KK1-0973 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/5989e7a423590

Contributor (compiler): Keita Kurabe

Contributor (depositor): Keita Kurabe

Contributor (speaker): M. King Nang

Coverage (Box): northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498

Coverage (ISO3166): MM

Date (W3CDTF): 2017-02-13

Date Created (W3CDTF): 2017-02-13

Description: Translation (Htoi San) The story is about Nambya and the Dragon. The man Nambya was a liar, and everybody knew that he was good at lying. Although everyone knew he was lying, no one did not believe him. There was a dragon that lived in the big pond at that time. During the summer, the water from that pond dried up. The Dragon was very upset about the water parching. The Dragon was so worried that the water did not submerge its body. The Dragon was perturbed about moving somewhere else but did not know where to move. It could think nowhere and could not think how much it thought at that time. It tried to come out slowly near the edge of the pond. One day, it met with Nambya, who came to that pond. “My relative Nambya, I am really upset about the water parching here in this pond and don’t know the other place.” the Dragon said sadly to Nambya. Then Nambya replied, “I know. Do you see that mountain over there? After passing that mountain’s bottom, there is a huge lake, and it doesn’t dry up even during the summer.” “If you want, I can send you there,” Nambya continued. The Dragon agreed with him, “Sure, can.” “I have to tie you up,” told Nambya, then he hitched the Dragon with a very firm robe and led it. They walked and walked for the whole day, and they passed this mountain. After crossing it, the Dragon asked, “ Are we there yet?” and he replied, “Almost there, that mountain over there, we only need to cross that.” And they continued walking and walking until they reached another mountain. “Have we reached? My kin Nambya.” He said, “We are getting near. It is not taking long. We are almost there.” Nambya answered the same thing whenever the Dragon asked him and brought it the whole day like that. When they reached a hill, Nambya told the Dragon, “Look over there. Do you see the greenish place from here? There is a big lake where I am going to put you there. I have to check and find the fastest route properly for us to reach there. I will go see it first.” Then he fastened the Dragon with a wild fig tree. Nambya ran away after hitching the Dragon with the wild fig tree. Actually, the lake where he showed was not the lake but a garden of thatch plants where they grew wildly and became a thatch forest. Those thatch plants, known as beetles, looked greenish when the wind blew and looked from far. Especially with the curved shape, they looked like water moving. Therefore, the Dragon believed that it was a lake, but Nambya left him and fled. Nambya reached his place nicely after leaving the Dragon. The Dragon waited and waited, but Nambya was not coming back. It stayed the whole night, and the following morning, Nambya did not show up. As the Dragon was the type that lived in the water, it could not stand when the sun was hot. It could not stand the heat, so it tried to pull the rope as much as its strength. Although it pulled with its power, the rope did not break, and it could not cut the cord. So the Dragon rested and thought, “I have to wait for Nambya. Although I can cut the rope, I don’t know the way without Nambya, and I will be in trouble.” Then, it waited patiently again, but Nambya did not come back. The sun was getting hotter and hotter, and it thought, “This was not right. I might die, and now it is not the time to wait for Nambya.” Thus, it struggled with all its strength and pulled the rope. The wild fig tree did not fall but was loose. So the Dragon could pull the string and go back along the way where Nambya brought it. Then, it could go back to its original place and stay there as usual. The Dragon was thinking, “Nambya might come here again. When he is here, I will definitely bite him.” - It opened its mouth as a trap and waited for Nambya. Nambya indeed got there, and his leg stepped into the Dragon’s mouth. Then his leg stuck inside the Dragon’s mouth as it shut. “My kin Dragon, you are the king of all creatures under this water. If you want to swallow, you have to say “A ham,” then swallow me,” said Nambya. When the Dragon tried to say “A ham” and swallow, Nambya took out his leg while opening his mouth. Then he ran away again. Whenever we see the thatch plants, they are not straight plants. Wherever they grow, they stand loosely and bendingly. So people say that is due to the Dragon, which Nambya tied up, pulled them to be bent. Now, I am telling the story about the buffalo and the frog. Long a time ago, a frog family was living in a lake. The frog family had a mother frog and four baby frogs. The baby frogs did not know how to find food for themselves, so the mother frog went out every day to look for food to feed her babies. One day, the mother was planning to find food as usual and said to her children, "My children, mom is going out for food. Please stay home nicely." "If you are cold, stay under the sun. I am not taking long and will be back soon," she told them entirely to her children. Then the mother left to search for food. After the mother left, the children stayed in the buffalo's footprint, where there are the weed roots. There was a buffalo that was eating the grass around the area of that lake. That buffalo sauntered while eating the grass and reached the place where the frogs were slowly and slowly. When the buffalo walked past the place where the froglets were, it stepped on two of the froglets, and they burst out. It accidentally stepped on and killed the two young frogs. As the froglets were so tiny, the buffalo could not see them and continued eating and moving away. The other two froglets were still alive, and the mother returned in the nighttime. When their mother came back, the two froglets told their mother, "Today, two of my friends were stepped on and killed by the buffalo while it was eating and walking." The mother was so angry when she heard about it. She asked, "How big is that buffalo?" Her children replied, "So big animal." She showed, "Is it that big?" then she swelled up her body. The froglets answered, "Not that much." So her body swelled up bigger, then said, "This much?" "Mother, not that much too. It is huge," said the baby frogs. Therefore, the mother replied, "Aww, I will expand my body until I am big like that animal. So she climbed up and sat on a tree stump and showed her children, "Is it this big?" The children said, "Not that much. It is giant." Therefore, the mother made her body bigger, asking her children again and again as her children answered, "Not that much yet." Thus, she made her body as big as she could force out with all of her strength until her body burst out and died. This story tells us that if we are so angry, we can lose our lives. Transcription (Lu Awng) Ya ngai bai hkai na maumwi gaw nambya hte baren a maumwi re. Ndai nambya ngu ai wa gaw i grai masu chye ai, masu ai shi masu chye ai re hpe kadai mung chye ai retim mung shi tsun yang n kam ai kadai mung nnga ai da. Shingre ai aten hta e ndai la-ing kaba langai mi kaw gaw da baren langai mi rawng ai da. Ndai la-ing ndai gaw ginhtawng htawng wa jang e hkyet wa ai da. Hkyet wa re na she ndai baren ndai wa gaw shi mung myit ru taw ai re nga. Myit ru nga re na she shi gaw shi pyi nlim wa sai i, baren la-ing ndai gaw shi nga na matu nlim wa sai re majaw shi gaw aw shara htawt na mung n chye re na grai myit ru ai aten re da. Retim mung ndai ten hta shi gaw gara de myit yu tim nlu, gara de myit yu tim nlu, oh hkan hkrang na dai hku sha loi mi nawng hka kau makau kaw e shi gaw dai de loi mi shani na sa nga nga re. A ten lani mi hta e da dai aten hta e she ndai nambya ngu ai wa gaw dai kaw e sa wa hkrup ai da. Nambya sa wa hkrup ai shaloi gaw e e jinghku nambya e ngai gaw ndai hka ndai hkyet wa re na ngai nga na kaga shara nchye na grai myit ru nga nngai ngu na tsun ai da. Dai shaloi gaw ndai nambya bai tsun ai gaw aw ngai chye da woi ai, oh ra bum oh ra lai re bum lagaw oh ra maga de nawng grai kaba ai ginhtawng hta mung n hkyet re nawng kaba langai mi nga ai. Dai nawng de e ngai sa sa da na le nang kam yang gaw ngu na tsun ai da. Shaloi jang she e mai ai loh ngu na tsun jang gaw dai shaloi gaw ngai nang hpe gyit dun na ngu na tsun ai, shi gaw kaja wa baren hpe gyit grai ngang ai sumri hte gyit na shi mung dun sai da. Dun re na baren e dun na hkawm she hkawm, hkawm she hkawm rai, grai hkawm ai da, shani tup re yang mung ndai bum ndai lai, bum dai lai wa sai shaloi mung ya garai n du a ni? ngu yang ya du wa sai, ya oh ra bum ohra sha lai ra sai ngu da. Bai hkawm bai hkawm re yang bum langai mi bai du yang ya karai ndu ai i? jinghku nambya e ngu yang e du wa sai, ya kade nna ai du na rai sai ngu na tsun ai da. Kade lang san yang mung dai hku sha tsun nga na shani tup dai hku na woi dun hkawm ai da. Shingrai she kawng langai mi kaw du yang gaw shi gaw ndai dai kaw du yang gaw ya nang e sa sa bang na matu gaw oh ra nang na yu dat yu ngu da, nang kaw na yu dat yang atsit re nga ai dai nawng kaba dai kaw re, nang e sa sa bang na matu gaw ya ngai atsawm sha re an sa wa yang lawan wan du na lam naw sa tam yu na dai shawng ngai sa yu kau da na yaw ngu na she dai bum kaw e tu ai maihpang hpun langai mi kaw shi dun kau da ai da. Dun kau da re na gaw shi gaw hprawng mat sai hku re nga ndai nambya wa gaw hprawng mat. Hprawng mat, kaja wa nan shi madun ai la-ing ngu ai dai mung la-ing mung nrai na hku re nga, dai shangu sun shangu shi hkrai tu ai shangu banda shangu maling re na hku re nga. Dai shangu ngu ai kindu mung ngu re dai anhte tsan ai kaw na yu na n bung bai bung yang a tsit rai grai, kun kun re jang gaw oh ra hka shamu ai zawn zawn re na hku re nga, re na baren mung kam rai, dai kaw e dun kau da na gaw ndai lang ya gaw hprawng mat wa ai da. Hprawng mat wa na shi gaw atsawm sha shi shara de wa nga taw nga sai. Kade la tim nsa wa nambya nsa wa, kade la tim nsa wa, dai shana mung la, shana tup la na la jin tim nsa wa, hpang jahpawt bai du yang mung nsa wa ai da. Shingre na she shani jan bai ja wa ai ahkying aten hta gaw ndai baren gaw hka e nga ai baw re majaw ndang hkam sai. Ndang hkam sai re majaw gaw ndai baren ndai gaw manu mana shi n gun hte e gang ai da. Shi n gun hte gang kade mung gang tim sumri mung ndi ai da e, kade gang tim mung n lu gang ai da. Shingrai na shi gaw bai n gun da ting la, um ndai nambya e she la na re, nambya hte re jang she ya ngai gang di mat yang ngai hkrai sha mung lam n chye jang mung jam jau na ra ai, kalang mi bai myit galu la na bai la, la timmung n sa wa ai da. Jan gaw grai ja wa, grau grau ja wa ai majaw shi gaw njaw sai, ndai ngai ndai kaw si ai baw she re sai, ya gaw nambya e la ai baw n re sai ngu na shi a n gun hte ma ja re na dai hku na gang mat wa ai shaloi gaw ndai maihpang hpun mung nga mat ai da, daw gaw ndaw ai retim nga nga nna shi mung dai kaw na lu gang di mat wa re na shi myi nambya shi e bai woi sa wa ai lam hku n htang mat wa re na mi shi na nawng nga ai nawng kaw bai sa nga taw, dai kaw bai sa rawng mat ai da. Dai kaw bai sa rawng mat re na she shi gaw dai kaw mung ndai nambya ndai gaw ndai kaw bai sa na ra ai, ngai ndai kaw nambya e lu hkra shi e ngai lu kawa kau hkra ngai ndai kaw ngai shi e hkam na ngu na shi dai kaw n gup mahka na kaja wa nan dai kaw nga taw nga ai da. Ngup mahka na nga taw nga re yang she kaja wa nan ya gaw dai kaw sa wa ai wa she shi lagaw dai kaw sa kabye bang dat yang kaja wa baren gaw i n gup bai shatup kau dat jang she nambya na lagaw chyat mat na hku nga. Shaloi jang she e e jinghku baren e nang gaw ndai hka kata kaw rawng ai ni yawng a hkawhkam re gaw ngai hpe mayu na re yang gaw a ham ngu na mayu rit ngu na tsun ai da. Shing ngu jang she kaja wa baren wa a ham ngu na mayu na ngu na galaw dat ai nga yang, n gup mahka dat ai nga yang she n dai nambya mung shi na lagaw shaw la na bai hprawng mat wa re da. Shing re na ya ndai maihpang hpun mung ya du hkra gara kaw mu timmung a ding sha re na tu ai nmu ai i, maihpang hpun ngu ai gaw gara kaw tu tim nga nga re na tu ai, n gyeng n gyeng re na tu ai ndai gaw ndai nambya dun da ai baren e gang n gyeng kau ai re nga na hkai ma ai. Ya ngai bai hkai na maumwi gaw ndai nga hte shu a maumwi re. Ndai gaw moi shawng de da ndai nawng langai mi kaw e shu shan nu ni nga ma ai da. Ndai shu kanu shu kasha marai shu kasha 4 hpe hkai da na shan nu ni nga ai da. Shan nu ni nga re shaloi gaw ndai shu kasha ni gaw shat rai nchye tam sha re majaw gaw kanu sha shani shagu tam jaw ai da. Shani shagu tam jaw re yang she ndai lani mi na gaw da ndai shu kanu shat bai tam sa wa na matu hkyen nna she ma yen nau ni hpe e ma yen nau ni e nan nau ni gaw dai ni nu lu sha bai sa tam na re, nan nau ni atsawm sha nga mu yaw. Kashung ai re majaw gaw jan ni kra re na nga taw mu, nu bai wa na nna ai sha bai wa na re ngu na atsawm sha htet da ai da. Dai shaloi she kaja wa nan shu kanu gaw lu sha tam sa mat wa rai sa mat wa ai da. Dai shaloi ndai shu kasha ni gaw mi shan nu gaw oh ra loi mi nga lagaw hkang hkan ne rawng ai tsing pawt hkan ne Dai shaloi she dai hpunya kaw e dai nawng dai hpunya kaw e u shat sha hkawm ai nga langai mi bai nga ai da. Dai wa mung u shat sha hkawm ai da, nga dai mung u shat sha let, sha let re na she gau ngwi gau ngwi hkawm wa yang she dai shu kasha ni nga ai shara de gau ngwi sha du wa ai da. Dai shaloi she ndai nga gaw ndai shu kasha ni nga ai de du wa na shu kasha 2 hpe e kabye baw hkrup kau ai da. Dai kaw e kabye hkrup kau, kabye sat kau hkrup ai da. Dai shaloi shanhte gaw grai kaji ai re majaw nga gaw n mu mada ai, dai kaw na shat sha bai gayin hkawm mat wa re shaloi gaw oh ra 2 gaw n kabye hkrup ai sha naw lawt taw na hku re nga dai shaloi she shana de kanu bai du wa ai da. Kanu du wa ai shaloi gaw hkap tsun dan ai, nu e dai ni gaw an a manang 2 hpe e nga langai mi dai kaw e u shat sha hkawm ai wa kabye sat kau sa nu ai ngu na tsun ai da. Dai shaloi she ndai shu kanu gaw grai masin pawt sai da. Ga kade law ai dusat wa re ta ngu. Grai kaba ai dusat re nu ngu da. Grai kaba ai dusat re ngu jang, ndai daram kaba ai i ngu na hkum hpe shabawng dat ai. Dai shaloi she e nu e dai daram sha mung nre loh, ndai daram i ngu da. Nu e dai daram sha mung nre ai, grai mung kaba ai ngu na tsun ai da, shaloi jang gaw aw nga dai dusat dai daram kaba hkra nye hkum hpe shabawng na ngu na shi gaw hpun du langai mi kaw lung dung hkra re na shi kasha yen hpe ndai daram kaba ai i ngu da, e dai daram sha mung nre loh, grai kaba ai, shi hkum hpe dan sha a nga nga shakang, bai san ndai daram sha mung nre, grai kaba ai ngu na asan nga jang she dai hku sha atsun nga jang she shi hkum hpe manu mana shi n gun hte ndai darma kaba ai i ngu shi a n gun htum hkra re na makan dat ai shaloi gaw ndai shi na hkum gaw kapaw nna shu kanu dai kaw si mat ai da. Anhte masin nau pawt yang asak kaw hkra wa ai nga na hkai ma ai. . Language as given: Jinghpaw

Format: Digitised: no Media: Audio

Identifier: KK1-0973

Identifier (URI): http://catalog.paradisec.org.au/repository/KK1/0973

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/KK1/0973/KK1-0973-A.mp3

http://catalog.paradisec.org.au/repository/KK1/0973/KK1-0973-A.wav

http://catalog.paradisec.org.au/repository/KK1/0973/KK1-0973-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:KK1-0973

DateStamp: 2021-06-13

GetRecord: OAI-PMH request for simple DC format

Search Info
Citation: Keita Kurabe (compiler); Keita Kurabe (depositor); M. King Nang (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

http://www.language-archives.org/item.php/oai:paradisec.org.au:KK1-0973
Up-to-date as of: Fri Sep 29 1:56:32 EDT 2023

Metadata
Title:		Nang Bya hte baren (Nang Bya and the dragon); Shu hte nga a lam (The frog and the buffalo) with English translation
Access Rights:		Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:		Keita Kurabe (collector), Keita Kurabe (depositor), M. King Nang (speaker), 2017. Nang Bya hte baren (Nang Bya and the dragon); Shu hte nga a lam (The frog and the buffalo) with English translation. MPEG/X-WAV/XML. KK1-0973 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/5989e7a423590
Contributor (compiler):		Keita Kurabe
Contributor (depositor):		Keita Kurabe
Contributor (speaker):		M. King Nang
Coverage (Box):		northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):		MM
Date (W3CDTF):		2017-02-13
Date Created (W3CDTF):		2017-02-13
Description:		Translation (Htoi San) The story is about Nambya and the Dragon. The man Nambya was a liar, and everybody knew that he was good at lying. Although everyone knew he was lying, no one did not believe him. There was a dragon that lived in the big pond at that time. During the summer, the water from that pond dried up. The Dragon was very upset about the water parching. The Dragon was so worried that the water did not submerge its body. The Dragon was perturbed about moving somewhere else but did not know where to move. It could think nowhere and could not think how much it thought at that time. It tried to come out slowly near the edge of the pond. One day, it met with Nambya, who came to that pond. “My relative Nambya, I am really upset about the water parching here in this pond and don’t know the other place.” the Dragon said sadly to Nambya. Then Nambya replied, “I know. Do you see that mountain over there? After passing that mountain’s bottom, there is a huge lake, and it doesn’t dry up even during the summer.” “If you want, I can send you there,” Nambya continued. The Dragon agreed with him, “Sure, can.” “I have to tie you up,” told Nambya, then he hitched the Dragon with a very firm robe and led it. They walked and walked for the whole day, and they passed this mountain. After crossing it, the Dragon asked, “ Are we there yet?” and he replied, “Almost there, that mountain over there, we only need to cross that.” And they continued walking and walking until they reached another mountain. “Have we reached? My kin Nambya.” He said, “We are getting near. It is not taking long. We are almost there.” Nambya answered the same thing whenever the Dragon asked him and brought it the whole day like that. When they reached a hill, Nambya told the Dragon, “Look over there. Do you see the greenish place from here? There is a big lake where I am going to put you there. I have to check and find the fastest route properly for us to reach there. I will go see it first.” Then he fastened the Dragon with a wild fig tree. Nambya ran away after hitching the Dragon with the wild fig tree. Actually, the lake where he showed was not the lake but a garden of thatch plants where they grew wildly and became a thatch forest. Those thatch plants, known as beetles, looked greenish when the wind blew and looked from far. Especially with the curved shape, they looked like water moving. Therefore, the Dragon believed that it was a lake, but Nambya left him and fled. Nambya reached his place nicely after leaving the Dragon. The Dragon waited and waited, but Nambya was not coming back. It stayed the whole night, and the following morning, Nambya did not show up. As the Dragon was the type that lived in the water, it could not stand when the sun was hot. It could not stand the heat, so it tried to pull the rope as much as its strength. Although it pulled with its power, the rope did not break, and it could not cut the cord. So the Dragon rested and thought, “I have to wait for Nambya. Although I can cut the rope, I don’t know the way without Nambya, and I will be in trouble.” Then, it waited patiently again, but Nambya did not come back. The sun was getting hotter and hotter, and it thought, “This was not right. I might die, and now it is not the time to wait for Nambya.” Thus, it struggled with all its strength and pulled the rope. The wild fig tree did not fall but was loose. So the Dragon could pull the string and go back along the way where Nambya brought it. Then, it could go back to its original place and stay there as usual. The Dragon was thinking, “Nambya might come here again. When he is here, I will definitely bite him.” - It opened its mouth as a trap and waited for Nambya. Nambya indeed got there, and his leg stepped into the Dragon’s mouth. Then his leg stuck inside the Dragon’s mouth as it shut. “My kin Dragon, you are the king of all creatures under this water. If you want to swallow, you have to say “A ham,” then swallow me,” said Nambya. When the Dragon tried to say “A ham” and swallow, Nambya took out his leg while opening his mouth. Then he ran away again. Whenever we see the thatch plants, they are not straight plants. Wherever they grow, they stand loosely and bendingly. So people say that is due to the Dragon, which Nambya tied up, pulled them to be bent. Now, I am telling the story about the buffalo and the frog. Long a time ago, a frog family was living in a lake. The frog family had a mother frog and four baby frogs. The baby frogs did not know how to find food for themselves, so the mother frog went out every day to look for food to feed her babies. One day, the mother was planning to find food as usual and said to her children, "My children, mom is going out for food. Please stay home nicely." "If you are cold, stay under the sun. I am not taking long and will be back soon," she told them entirely to her children. Then the mother left to search for food. After the mother left, the children stayed in the buffalo's footprint, where there are the weed roots. There was a buffalo that was eating the grass around the area of that lake. That buffalo sauntered while eating the grass and reached the place where the frogs were slowly and slowly. When the buffalo walked past the place where the froglets were, it stepped on two of the froglets, and they burst out. It accidentally stepped on and killed the two young frogs. As the froglets were so tiny, the buffalo could not see them and continued eating and moving away. The other two froglets were still alive, and the mother returned in the nighttime. When their mother came back, the two froglets told their mother, "Today, two of my friends were stepped on and killed by the buffalo while it was eating and walking." The mother was so angry when she heard about it. She asked, "How big is that buffalo?" Her children replied, "So big animal." She showed, "Is it that big?" then she swelled up her body. The froglets answered, "Not that much." So her body swelled up bigger, then said, "This much?" "Mother, not that much too. It is huge," said the baby frogs. Therefore, the mother replied, "Aww, I will expand my body until I am big like that animal. So she climbed up and sat on a tree stump and showed her children, "Is it this big?" The children said, "Not that much. It is giant." Therefore, the mother made her body bigger, asking her children again and again as her children answered, "Not that much yet." Thus, she made her body as big as she could force out with all of her strength until her body burst out and died. This story tells us that if we are so angry, we can lose our lives. Transcription (Lu Awng) Ya ngai bai hkai na maumwi gaw nambya hte baren a maumwi re. Ndai nambya ngu ai wa gaw i grai masu chye ai, masu ai shi masu chye ai re hpe kadai mung chye ai retim mung shi tsun yang n kam ai kadai mung nnga ai da. Shingre ai aten hta e ndai la-ing kaba langai mi kaw gaw da baren langai mi rawng ai da. Ndai la-ing ndai gaw ginhtawng htawng wa jang e hkyet wa ai da. Hkyet wa re na she ndai baren ndai wa gaw shi mung myit ru taw ai re nga. Myit ru nga re na she shi gaw shi pyi nlim wa sai i, baren la-ing ndai gaw shi nga na matu nlim wa sai re majaw shi gaw aw shara htawt na mung n chye re na grai myit ru ai aten re da. Retim mung ndai ten hta shi gaw gara de myit yu tim nlu, gara de myit yu tim nlu, oh hkan hkrang na dai hku sha loi mi nawng hka kau makau kaw e shi gaw dai de loi mi shani na sa nga nga re. A ten lani mi hta e da dai aten hta e she ndai nambya ngu ai wa gaw dai kaw e sa wa hkrup ai da. Nambya sa wa hkrup ai shaloi gaw e e jinghku nambya e ngai gaw ndai hka ndai hkyet wa re na ngai nga na kaga shara nchye na grai myit ru nga nngai ngu na tsun ai da. Dai shaloi gaw ndai nambya bai tsun ai gaw aw ngai chye da woi ai, oh ra bum oh ra lai re bum lagaw oh ra maga de nawng grai kaba ai ginhtawng hta mung n hkyet re nawng kaba langai mi nga ai. Dai nawng de e ngai sa sa da na le nang kam yang gaw ngu na tsun ai da. Shaloi jang she e mai ai loh ngu na tsun jang gaw dai shaloi gaw ngai nang hpe gyit dun na ngu na tsun ai, shi gaw kaja wa baren hpe gyit grai ngang ai sumri hte gyit na shi mung dun sai da. Dun re na baren e dun na hkawm she hkawm, hkawm she hkawm rai, grai hkawm ai da, shani tup re yang mung ndai bum ndai lai, bum dai lai wa sai shaloi mung ya garai n du a ni? ngu yang ya du wa sai, ya oh ra bum ohra sha lai ra sai ngu da. Bai hkawm bai hkawm re yang bum langai mi bai du yang ya karai ndu ai i? jinghku nambya e ngu yang e du wa sai, ya kade nna ai du na rai sai ngu na tsun ai da. Kade lang san yang mung dai hku sha tsun nga na shani tup dai hku na woi dun hkawm ai da. Shingrai she kawng langai mi kaw du yang gaw shi gaw ndai dai kaw du yang gaw ya nang e sa sa bang na matu gaw oh ra nang na yu dat yu ngu da, nang kaw na yu dat yang atsit re nga ai dai nawng kaba dai kaw re, nang e sa sa bang na matu gaw ya ngai atsawm sha re an sa wa yang lawan wan du na lam naw sa tam yu na dai shawng ngai sa yu kau da na yaw ngu na she dai bum kaw e tu ai maihpang hpun langai mi kaw shi dun kau da ai da. Dun kau da re na gaw shi gaw hprawng mat sai hku re nga ndai nambya wa gaw hprawng mat. Hprawng mat, kaja wa nan shi madun ai la-ing ngu ai dai mung la-ing mung nrai na hku re nga, dai shangu sun shangu shi hkrai tu ai shangu banda shangu maling re na hku re nga. Dai shangu ngu ai kindu mung ngu re dai anhte tsan ai kaw na yu na n bung bai bung yang a tsit rai grai, kun kun re jang gaw oh ra hka shamu ai zawn zawn re na hku re nga, re na baren mung kam rai, dai kaw e dun kau da na gaw ndai lang ya gaw hprawng mat wa ai da. Hprawng mat wa na shi gaw atsawm sha shi shara de wa nga taw nga sai. Kade la tim nsa wa nambya nsa wa, kade la tim nsa wa, dai shana mung la, shana tup la na la jin tim nsa wa, hpang jahpawt bai du yang mung nsa wa ai da. Shingre na she shani jan bai ja wa ai ahkying aten hta gaw ndai baren gaw hka e nga ai baw re majaw ndang hkam sai. Ndang hkam sai re majaw gaw ndai baren ndai gaw manu mana shi n gun hte e gang ai da. Shi n gun hte gang kade mung gang tim sumri mung ndi ai da e, kade gang tim mung n lu gang ai da. Shingrai na shi gaw bai n gun da ting la, um ndai nambya e she la na re, nambya hte re jang she ya ngai gang di mat yang ngai hkrai sha mung lam n chye jang mung jam jau na ra ai, kalang mi bai myit galu la na bai la, la timmung n sa wa ai da. Jan gaw grai ja wa, grau grau ja wa ai majaw shi gaw njaw sai, ndai ngai ndai kaw si ai baw she re sai, ya gaw nambya e la ai baw n re sai ngu na shi a n gun hte ma ja re na dai hku na gang mat wa ai shaloi gaw ndai maihpang hpun mung nga mat ai da, daw gaw ndaw ai retim nga nga nna shi mung dai kaw na lu gang di mat wa re na shi myi nambya shi e bai woi sa wa ai lam hku n htang mat wa re na mi shi na nawng nga ai nawng kaw bai sa nga taw, dai kaw bai sa rawng mat ai da. Dai kaw bai sa rawng mat re na she shi gaw dai kaw mung ndai nambya ndai gaw ndai kaw bai sa na ra ai, ngai ndai kaw nambya e lu hkra shi e ngai lu kawa kau hkra ngai ndai kaw ngai shi e hkam na ngu na shi dai kaw n gup mahka na kaja wa nan dai kaw nga taw nga ai da. Ngup mahka na nga taw nga re yang she kaja wa nan ya gaw dai kaw sa wa ai wa she shi lagaw dai kaw sa kabye bang dat yang kaja wa baren gaw i n gup bai shatup kau dat jang she nambya na lagaw chyat mat na hku nga. Shaloi jang she e e jinghku baren e nang gaw ndai hka kata kaw rawng ai ni yawng a hkawhkam re gaw ngai hpe mayu na re yang gaw a ham ngu na mayu rit ngu na tsun ai da. Shing ngu jang she kaja wa baren wa a ham ngu na mayu na ngu na galaw dat ai nga yang, n gup mahka dat ai nga yang she n dai nambya mung shi na lagaw shaw la na bai hprawng mat wa re da. Shing re na ya ndai maihpang hpun mung ya du hkra gara kaw mu timmung a ding sha re na tu ai nmu ai i, maihpang hpun ngu ai gaw gara kaw tu tim nga nga re na tu ai, n gyeng n gyeng re na tu ai ndai gaw ndai nambya dun da ai baren e gang n gyeng kau ai re nga na hkai ma ai. Ya ngai bai hkai na maumwi gaw ndai nga hte shu a maumwi re. Ndai gaw moi shawng de da ndai nawng langai mi kaw e shu shan nu ni nga ma ai da. Ndai shu kanu shu kasha marai shu kasha 4 hpe hkai da na shan nu ni nga ai da. Shan nu ni nga re shaloi gaw ndai shu kasha ni gaw shat rai nchye tam sha re majaw gaw kanu sha shani shagu tam jaw ai da. Shani shagu tam jaw re yang she ndai lani mi na gaw da ndai shu kanu shat bai tam sa wa na matu hkyen nna she ma yen nau ni hpe e ma yen nau ni e nan nau ni gaw dai ni nu lu sha bai sa tam na re, nan nau ni atsawm sha nga mu yaw. Kashung ai re majaw gaw jan ni kra re na nga taw mu, nu bai wa na nna ai sha bai wa na re ngu na atsawm sha htet da ai da. Dai shaloi she kaja wa nan shu kanu gaw lu sha tam sa mat wa rai sa mat wa ai da. Dai shaloi ndai shu kasha ni gaw mi shan nu gaw oh ra loi mi nga lagaw hkang hkan ne rawng ai tsing pawt hkan ne Dai shaloi she dai hpunya kaw e dai nawng dai hpunya kaw e u shat sha hkawm ai nga langai mi bai nga ai da. Dai wa mung u shat sha hkawm ai da, nga dai mung u shat sha let, sha let re na she gau ngwi gau ngwi hkawm wa yang she dai shu kasha ni nga ai shara de gau ngwi sha du wa ai da. Dai shaloi she ndai nga gaw ndai shu kasha ni nga ai de du wa na shu kasha 2 hpe e kabye baw hkrup kau ai da. Dai kaw e kabye hkrup kau, kabye sat kau hkrup ai da. Dai shaloi shanhte gaw grai kaji ai re majaw nga gaw n mu mada ai, dai kaw na shat sha bai gayin hkawm mat wa re shaloi gaw oh ra 2 gaw n kabye hkrup ai sha naw lawt taw na hku re nga dai shaloi she shana de kanu bai du wa ai da. Kanu du wa ai shaloi gaw hkap tsun dan ai, nu e dai ni gaw an a manang 2 hpe e nga langai mi dai kaw e u shat sha hkawm ai wa kabye sat kau sa nu ai ngu na tsun ai da. Dai shaloi she ndai shu kanu gaw grai masin pawt sai da. Ga kade law ai dusat wa re ta ngu. Grai kaba ai dusat re nu ngu da. Grai kaba ai dusat re ngu jang, ndai daram kaba ai i ngu na hkum hpe shabawng dat ai. Dai shaloi she e nu e dai daram sha mung nre loh, ndai daram i ngu da. Nu e dai daram sha mung nre ai, grai mung kaba ai ngu na tsun ai da, shaloi jang gaw aw nga dai dusat dai daram kaba hkra nye hkum hpe shabawng na ngu na shi gaw hpun du langai mi kaw lung dung hkra re na shi kasha yen hpe ndai daram kaba ai i ngu da, e dai daram sha mung nre loh, grai kaba ai, shi hkum hpe dan sha a nga nga shakang, bai san ndai daram sha mung nre, grai kaba ai ngu na asan nga jang she dai hku sha atsun nga jang she shi hkum hpe manu mana shi n gun hte ndai darma kaba ai i ngu shi a n gun htum hkra re na makan dat ai shaloi gaw ndai shi na hkum gaw kapaw nna shu kanu dai kaw si mat ai da. Anhte masin nau pawt yang asak kaw hkra wa ai nga na hkai ma ai. . Language as given: Jinghpaw
Format:		Digitised: no Media: Audio
Identifier:		KK1-0973
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK1/0973
Language:		Kachin
Language (ISO639):		kac
Rights:		Open (subject to agreeing to PDSC access conditions)
Subject:		Kachin language
Subject (ISO639):		kac
Subject (OLAC):		language_documentation
Subject (OLAC):		text_and_corpus_linguistics
Table Of Contents (URI):		http://catalog.paradisec.org.au/repository/KK1/0973/KK1-0973-A.mp3
		http://catalog.paradisec.org.au/repository/KK1/0973/KK1-0973-A.wav
		http://catalog.paradisec.org.au/repository/KK1/0973/KK1-0973-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:KK1-0973
DateStamp:		2021-06-13
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Keita Kurabe (compiler); Keita Kurabe (depositor); M. King Nang (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