OLAC Record oai:paradisec.org.au:KK1-1632

Metadata
Title:		Nam maling kata na sumpyi nsen (The sound of a flute in a forest) 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. Nam maling kata na sumpyi nsen (The sound of a flute in a forest) with English translation. MPEG/X-WAV/XML. KK1-1632 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/598c84c3a3386
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):		2017-03-07
Date Created (W3CDTF):		2017-03-07
Description:		Translation (Dau Hkawng) Once upon a time, there was a married couple, only a wife and a husband in a village. And they both became getting old and had no children. The two of them were alone, and they made a living by farming. By then, they were both became very old. The wife became over forty years old, and the husband was older than his wife. While they were working on farming and lived, as usual, they had a baby. The baby they had was a boy, and they were both super happy to have a son. They were so loved and happy for having a baby. So, they held the baby in their arms and backs without putting it to the ground for a moment. As a result, the child has grown up day by day and reached school age. When it was time to go to school, they send their child to school then the child began to cry without stopping. The other children cried too, but their parents said they would stop crying for a while. Then they left their child. However, the two of them did not want to leave their child because they felt so sorry and pity him, so they took him back home. After taken it home, the two of them took the child with them when they went to the farm and came back together from the farm. In this way, the child grew as the parent cared for him by holding with their back and hands one by one. And so, later, the age had come to teach children to work. When that time came, they did not ask the child to do anything. As the parents worked on the farm, they let him sat under the clump of bamboo near where they worked. And let him played to enjoy themselves with bamboo sticks. Then his father made flute and taught him how to play the flute. He was taught by his father how to play the flute. So, no matter how busy his parents were on the farm, he spent his time playing the flute and moving for sitting from place to place under a clump of bamboo. At that time, one day, his father became very ill and died. After his father died, he and his mother were left alone, and it became struggling to survive because they could not work well. That's why the people of the village came and advised them. "You are only two, you and your mother, but now you have to work because you are old enough to do the job," the villagers said. When they talked about it, "Friends, I can do nothing, what should I do? He replied. That's he used to say. "So, you and your mother have to start farming, cultivate the fields. You can also earn money by collecting firewood from the farm and selling it," his friends said. But he replied to them, "I do not know how to cut firewood. I can only chop bamboo even that the size of bamboo made of the flute. I could not cut bamboo if it is too big," he added. When he said that, "If so, you may not be able to do that, go and herd, it's someone else's herd," said his friends. "If you are a herdsman, you and your mother can get rice to eat, and you can feed your mother," they continued. And he asked them, "If I take care of other people's cows, will the cows listen to me?" "And if the cows disobey me and if they trampled on me, they would break my hands and my legs," he continued. He refused to accept any advice from the villagers and young friends. "I don't want to do anything, and I don't even know how to do it, and I'm so bored to do it," he said to them. Because of that, his friends never wanted to say anything to him. They didn't want to say anything anymore. Then he said and replied, "I can do nothing. Look at my arm muscles." When they looked at his arms, he really looked like a flute. Like bamboo rods, they did not see any slightest bump on his arms. The arms were very tiny, and there were no muscles at all. There was no strength in him, and he had never done anything, so his friends called him "Lazy man" because he was so lazy. They gave him a name, and later, his friends lost interest in him to make friends. His peers were educated at the time of their education and worked hard when they have to work. They have free time only at night. At night, they gathered in a village house and have fun. But a lazy man named "Brang Mai" came to the place where his friends were having fun with his flute. He came, but no one called him, and no one accompanied him. After two or three times happened like that, he was embarrassed. He was so ashamed, and he never went there again. So, he went into the deep forest far from the village and lived there, playing the flute. He lived in the forest, and when he was hungry, he used to pick and ate edible fruits and vegetables from the forest. When he did not return home for two or three days, his mother was amazed and worried, and she asked people that she meet with anxiety. When the mother met people who were chopping wood in the forest, they told her about his son. "Your son lives in the deep forest where we cut firewood. We heard the sound of his flute from time to time," they said. So, the following day, the mother packed lunch and went to the jungle to find her son. And she found her son, who was actually sleeping under a clump of bamboo in the forest. The mother hugged her son and cried. "My son, why are you here? Let's go home," his mother said. So, "I do not want to stay at home. I do not know how to do anything, and I don't want to do anything," he replied. "My friends didn't want to be friends with me either. That's why I don't want to stay at home," he added. When he said that, his mother replied to him, "Son, there's nothing happened, and I will take care and feed you." Then he returned home out of pity for his mother. He went home and was living without doing anything. His mother became very old and fell ill, and one day she died. His mother died, but he could not do anything. So, he went into the deep forest and lived there again. When he went to live in the forest when the villagers came to his house, they found only his mother's corpse, not even a lazy man named "Brang Mai." Only the villagers took care of his mother's corpse and buried it. Later, when the woodcutters entered the forest, they heard the sound of a flute near the place where they were gathering firewood. Whenever they cross the jungle, they often heard the sound of the flute. As a result, people in the village used to say to each other that the sound was the sound of Brang Mai playing the flute. But as they passed through the deep forest, they heard the sound of the flute as the sound of Brang Mai's flute, which they named "Lazy man." Transcription (Lu Awng) Moi shawng de e da ndai kahtawng langai mi kaw e la hte num re na hting gaw rawn ai shan htinggaw nga ai da. Re na she ndai yen gaw grai asak kaba wa sai re timmung shan gaw kashu kasha mung nlu re na shan hkrai sha grai garen gari re na dai hku yi sun ni galaw lu galaw sha re na nga ma ai da. Dai ten shan gaw grai re na asak mung tsawm ra mi kaba wa sai da. Ndai dinggai jan pyi naw 40 jan ning re sai, dingla wa gaw dinggai jan hta mung asak grau kaba re na dai hku na galaw lu galaw sha ai ahkying aten hta e shan ma langai mi hpe e lu ai da. Dai shan lu ai ma gaw shadang sha re nga, shadang sha re majaw shan gaw grai nan kabu ai da. Grai nan kabu na she ndai ma ndai hpe gaw shan gaw ga kaw pyi n jahkrat hkra re na shan gaw dai hku sha langai mi pawn dat, langia mi ba dat re na sha grai kabu grai tsawra na dai hku na woi kaba ai da. Dai shaloi ma gaw lani hte lani re na kaba wa re na she ndai jawng lung ten mung du wa sai da. Jawng lung ten du wa jang she ndai ma ndai hpe e jawng de sa sa dat ai shaloi gaw ma ndai wa hkrap she hkrap ai da, kaja hkrap re jang she kaga ni na kasha ni mung hkrap ai retim kaga ni na kasha ni hpe gaw dai hku na shanhte na kanu kawa ni ya mai ai ten mung nga na re ngu na dai hku na tawn da, ap da ai da, retim mung shan 2 gaw ma dai hpe nau matsan dum ai majaw nkam ap da, n gwi ap da na ma ndai hpe jawng n shalun na ngu na myit daw dan kau na nta de woi mat ai da. Nta de woi mat na dai hku na woi nga shan yi sa yang sa, yi wa yang wa re na dai hku na langai mi galai ba galai pawn re na dai hku na sha nga kaba wa ai re da. Shaloi she ma ndai gaw hpang e gaw bungli galaw sharin ten mung du wa sai da. Dai ten hta retim mung ma ndai hpe gaw hpa mung ngalaw shangun ai da. Shan kanu yen kawa bungli galaw ai makau kaw e i, shan gaw oh yi de e bungli galaw ai re nga she shan a makau kaw e lagawn shabran na matu sha wa hpang pawt kaw sha shadun da na dai kaw e she shi hpe kawa kasha wa hpang pawt kaw na kawa kasha ni kahtam chyai shangun na kawa gaw dai kaw e kawa kasha hte sumpyi ni galaw re na sumpyi kawut sharin re dai sha sharin da ya ai da. Dai sha sharin da ya re re majaw gaw ndai ma ndai gaw shani shagu kanu yen kawa gaw dai sun de e yi bungli hpa mi kin tim hpa mi galaw tim shi gaw wa hpang pawt langai kaw htawt dung, htawt dung re na i shi gaw sumpyi ni wawt re na sumpyi dum chyai re na sha aten jahtum taw nga ai da. Dai ten hta she lani mi gaw ndai kawa gaw grai machyi na she si mat wa ai da. Si mat wa jang shan nu hkrai sha re jang ndai bungli galaw sha na matu tsawm ra mi yak hkrak mat wa ai lam nga ai da. Dai majaw mare na masha ni gaw shan nu hpe hpaji sa jaw ai da, nan nu hkrai re timmung ya nang gaw bungli galaw na aten ram sai re majaw bungli galaw mu ngu na tsun ai da. Shing ngu jang she manang ni e mung ngai hpa baw galaw na rai, ngu na dai hku na chyu tsun ai da, shaloi manang ni gaw e nan nu sun hkyen u, yi hkyen u ngu da, dai yi kaw na pru ai hpun ni hpe ma hta tang da na dai ni hpe ma mai dut sha ai dai gaw gumhpraw pru na rai nga ai ngu na dai hku na tsun ai da. Retim mung shi gaw ngai hpun n chye kran ai ngu da, ngai hpun mung n chye kran ai, kawa sha chye kran ai, retim pyi naw kawa pyi naw gaw kawa kachyi chyi sha law sumpyi galaw mai ai dan re sha chye kahtam ai, kawa pyi kaba jang e ngai n chye kran n chye kahtam sai ngu na dai hku na tsun ai da. Dai hku na tsun re yang she dai hku nga yang gaw nang dai nchye jang gaw oh masha ni kaw e nga rem chyang u ngu na tsun ai da. Nga rem chyang jang gaw nang nan nu sha na shat sha gaw lu na rai nga ai na nu hpe lu bau na re nga ngu na dai hku na tsun ai da. Dai shaloi she shi gaw masha ni na nga rem yang nga ni gaw ngai na ga madat na kun ngu da. Ngut na ngai hpe e nga ni wa ngai na tsun ai gaw n madat na ngai hpe lamana kabye da re yang gaw nye lagaw ni lata ni daw mat na re nga le ngu na dai hku ni tsun ai da. Hpa tsun tim mare kaw na masha ni ni ramma manang ni hpa hpaji jaw timmung shi gaw n hkap la ai sha dai hku na grai nan nan re na kam ma nkam galaw ai, galaw ma nchye ai ngu na dai hku tsun ai da. Dai hku nga jang gaw manang ni ma shi hpe hpa n kam tsun mat sai. Hpa n kam tsun mat sai da, shi mung ngai dai ni nchye galaw ai, nang ngai na (bala) ngai na ta lahpum ni hpe yu yu mu ngu na shi na manang ni hpe ma tsun ai da, shaloi kaja wa nan shi na lata yu yang gaw kaja wa nan sumpyi hte grai bung ai da. Kawa nren zawn zawn i loi mi ta lahpum lapau ai shara pyi nnga ai dai hku na lahpum mung kachyi sha law, lahpum shan ni nrawng taw ai da. N gun ni nrawng taw ai da, hpa n galaw man sai re majaw, dan re na shi manang ni gaw shi hpe gaw nang gaw lagawn ma lagawn masha she re nga ai ngu na shi hpe na lagawn kasha ngu na shi hpe shamying kau ai da. Mying jaw kau ai da, shing rai na hpang hkan e gaw shi manang ni shi hpe kadai mung n kam hkau la re da. Shi hte rau ram re manang ni retim mung shanhte gaw laika hpa ji sharin ten e sharin na bungli galaw na ten e galaw re na shanhte gaw n hkring nsa re na shakut ai ni re da. Shanhte gaw shana ahkying ten sha rau ai da. Dai ahkying aten hta gaw shanhte gaw mare hta i shara ra re na ramma ni zuphpawng nna shanhte gaw pyaw chyai ai shara hkan e retim mung ndai la ndai gaw brang mai ngu re da law, ndai wa gaw brang mai ndai sawa yang sumpyi langai sha lang re na sa wa da. Sa wa timmung kadai mung shi hpe kadai mung n shaga la, n kanawn la, n hkau la re hku rai re nga ai, dai shaloi gaw shi gaw 2, 3 lang dai hku byin wa jang gaw shi gaw gaya mat ai da. Gaya nna shi gaw dai de mung galoi nsa sai da. Hto ra mare hte grai tsan ai nam maling de e sa nna she shi gaw dai de e sumpyi sha dum chyai re na sa nga taw nga ai da. Kawsi wa jang mung dai nam kaw na masha sha mai ai namsi namsaw namlaw namlap ni di sha re na dai hku sha nga taw nga da. 2, 3 ya dai hku na nta npru wa re yang gaw kanu gaw grai mau, grai tsang na mu mada ai hkrum ai ni hpe gaw san yu re da. Dan re she dai kaw na maling de e hpun sa kran re masha ni gaw dai ni hte hkrum dai ni hpe san ang na kanu bai kanu hpe bai sa tsun dan ma ai da. Na kasha gaw oh anhte hpun kran sa ai nam maling de dai de nga re ai, anhte sumpyi nsen kalang lang na na re ngu na tsun ai da. Dai she kanu gaw hpang jahpawt she kaja wa nan shat makai gun na nam maling dai de tam hkawm mat wa re she kaja wa nan nam maling langai mi a wa hpang pawt langai mi kaw she yup taw nga la ai da. Kanu gaw kasha hpe sa ahpum na hkrap ai da. Nye kasha e hpa rai na ning re na sa nga taw nga ta, ngu na nta de she wa ga, ngu na tsun jang e she ngai nta de nkam nga ai, bungli mung n chye galaw ai, bungli mung n kam galaw ai ngu na tsun ai da. Manang ni ma ngai hpe nkam kanawn la ai dai majaw ngai mare de n kam nga ai ngu na tsun ai da. Shing ngu jang she kanu gaw hpa nra ai nta kaw sha nga taw nga u, nu galaw jaw na re ngu na dai hku tsun jang e kanu hpe matsan dum na nta de bai hkan nang wa ai da. Nta de hkan nang wa re yang she kaja wa nan dai hku wa nga taw yang wa, kanu mung asak grai kaba sai re nga yang, kanu mung machyi makaw re na bai lani mi hta gaw bai nnga mat sai da. Si mat sai da, kanu si wa re jang e she shi rai jang gaw gara hku hpa mung n chye galaw mat re re nga yang she nam de bai sa nga mat ai da. Nam de sa nga mat re na, mare masha ni sa yu yang gaw dai brang mai ngu mung nnga da, kanu hkrai sha kanu hkrai sha nga taw nga ai da. Shi na mang hpe gaw mare na ni yu na shi na mang hpe hta kau rai, hpang e hpun kran ai ni dai maling de bai sa re yang e gaw oh shanhte a hpun kran ai makau mayang de ngu na gaw sumpyi nsen na ai da. Galoi re timmung dai maling makau hku lai wa yang e ndai sumpyi nsen hpe na dat dat re da. Dai majaw ndai gaw ma brang mai a sumpyi nsen re sai ngu na dai mare kaw na ni galoi mung dai dum dai chye re na dai hku na tsun jahta let dai ni du hkra retim mung ndai nam maling hku lai yang i sumpyi nsen na ai, dai gaw ndai lagawn shanhte mying jaw da ai lagawn ma ngu na mying jaw da ai brang mai ngu ai wa a sumpyi nsen re nga na tsun ma ai. . Language as given: Jinghpaw
Format:		Digitised: no Media: Audio
Identifier:		KK1-1632
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK1/1632
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/KK1/1632/KK1-1632-A.mp3
		http://catalog.paradisec.org.au/repository/KK1/1632/KK1-1632-A.wav
		http://catalog.paradisec.org.au/repository/KK1/1632/KK1-1632-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:KK1-1632
DateStamp:		2021-10-15
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