OLAC Record oai:paradisec.org.au:KK2-0006

Metadata
Title:		Si hpan mali a lam (Four types of death) with English translation
Access Rights:		Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:		Keita Kurabe (collector), Keita Kurabe (depositor), Magawng Gam (speaker), 2020. Si hpan mali a lam (Four types of death) with English translation. X-WAV/MPEG/XML. KK2-0006 at catalog.paradisec.org.au. https://dx.doi.org/10.26278/5fa2c57d33ce4
Contributor (compiler):		Keita Kurabe
Contributor (depositor):		Keita Kurabe
Contributor (speaker):		Magawng Gam
Coverage (Box):		northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):		MM
Date (W3CDTF):		2020-01-05
Date Created (W3CDTF):		2020-01-05
Description:		Translation (by Mike Tu Awng) The way to bury when people die the Kachin people have the most rules and regulations for burial among people on earth. Kachin people have the most rules and regulations. There is no specific research on Kachin history. There are no proper written records. However, there are many rules and regulations for burial in practice. When people die, there are four types of deaths. Four types. If a person dies either because of sickness or old age, we call it 'tsu si' natural death. In this death either a person is a child, an adult man, or young lady, or a respectable man, or an old woman, or an old man, no matter how poor that person is, a coffin must be made, a coffin made of wood. A coffin unlike a wooden box nowadays but it is carved from wood. On the mountain there are plenty of trees. When a person dies, we cut down a tree. Then, split it into half and carve it to make coffin from generation to generation. We use sword as tool. I do not recall when we started using it as far as I remember. We put the corpse nicely in it. We put the corpse in the coffin and some bury it but some other burn it. When we burn it, we burn it together with the coffin. When a person dies this way, we bury him or her well and we have Kabung, 'funeral ritual'. Mostly kabung, 'funeral ritual' is held for two nights. The ritual ceremony is for two days. If it is for chiefs, gentlemen, or the rich, it doesn't matter how we hold Kabung ritual, it's all about celebration. They are like this It is not true that only after becoming Christians that we become human beings. We were more human before. In a village When a person dies even if that person is very poor, we bit gong we can borrow gong. We do not know since when we used gong. Kachin people did not know how to make it. Probably, Chinese made it for us. Gongs come from lower land too, from lower land. However, they did not like gongs from lower land. They like gongs from China. Now, when I do research on history, in about 1200, 1300, 1400 when Ming dynasty ruled in China, the dynasty was very good. They traded together. It was before the war with you, the Japanese. Those days, they traded. There were lots of natural resources, which Chinese people liked in Kachin Land since those times. Natural resources such as bear gallbladder, snake-skin, elephant tusks. Bee hive dried mushroom, deer horn, there were many things Chinese people liked. Then, people from this land sent things to China. And, Chinese people gave things they used such as gongs to Kachins in exchange. So, Kachins got gongs. In a village, even if it is not every house, people had gongs. That's why they hit gong when a person died. Those who had raffles, they shot the raffles. When they heard that a person died, people from the village as well as people from nearby village each one brought a chicken to the house. They just let the chicken roamed. Some were eaten by wild cats, some were eaten by eagles or hawk. Some remained. They had many chickens. Every household had chicken. And, there was no need to build chicken coop. They just attached coops to their houses. People just let them roamed. Some were eaten by eagles or hawk, some were eaten by wild cats, but some remained. They always had chickens. So, each one brought a chicken to the funeral house. Then, they brought a small pack of uncooked rice. And, they brought tsa pa, 'fermented rice' to make Tsapi, 'rice wine' They all gathered at the funeral house. Then, they cooked rice to eat, drank tsapi, 'rice wine', and cooked chicken to eat. To bury the dead, they went to forest to make coffin on the day of death. Moreover, they even gave ration like chicken to those who went to forest to make coffin. When they went, they brought like two or three chickens. Women did not go. There could be like four, five, or ten persons to make coffin. "Take this fermented rice and eat it." Rice was cooked at home. After that, it was all pleasant time. By night time, the corpse was already put in the coffin. The corpse was kept till the next morning, but buried in the afternoon. After the burial, the Kabung ritual started. They hit three gongs. Kabung ritual continued for three days. Then, people went back home. This is how it was done when there was a natural death. When a person died in natural death, Dumsa or shaman will instruct him/her well, saying "Go back to where our ancestors live." "Your mother is there", but sometimes people can die before their parents do. In that case, "Go back to your great grandparents", Dumsa let him/her go well. Whether it is true or not, then, it was done that way. It could happen that a person died without all the relatives around. If a father died, but children were in another village, or if they were on a journey, they buried the corpse. But his spirit and belongs were kept at home. They were all kept in a proper place. It could be similar to you. Kept belongings safely. The corpse was already buried. However, they did not have ceremony. It was a temporary event. They just buried the corpse then covered it like this. And then, the spirit is kept in the house with all his belongings. Just like before, the meal was placed at the right time. They even used the plate which that person used. Well, not really plate like today but wrapped in leave. And the bowl for the curry was bamboo container. Nowadays, we can buy bowls from developed countries like you. Even spatula was made of bamboo, too. Things were put nicely. Kept them well. After the meal time had passed, they did not give the food designated to the dead to neither dogs nor pigs. The food was put away in a safe place, to the forest. They could not just neglect but took care. Then, when the children were all gathered at home. Only then, they held the funeral, they had Kabung ritual as usual. Sometimes, the actual burial ground and his tomb can be at different locations. The person could be buried in a valley. or buried in the forest. However, tomb could be placed beautifully beside the road where people could see. That was for convenience. If possible, the tomb should be where a person was buried. If not, the tomb could be decorated at a popular location. That was like that. Some people burnt the dead. Even if they burnt the dead, they did this for the dead. Thus, this is what we call a natural death. Then, another type is, let's say died of thunder and lightning, or of downing. Killed by a buffalo or people killed one another. Death in these ways are called sawa, 'accidental death'. They could become spirit. They could not go on to the next life. They could just roam around here. Only the physical body disappeared The mind and the spirit did not disappeared. The dead could see those of us who are still alive. However, we cannot see him or her. If that person became nat, spirit, we call him/her 'kumgun' spirit. Not all of them became nats 'spirit' Maybe one out of ten became nat, spirit. These nats, or spirits They could talk through another person. They could talk to us through a medium, 'myi htoi' Nobody can dispute whether it was possible or not. I was conscious of my existence since forty. I was aware that I was a human being at the age of fourty. I remember the time when You, Japanese, and Europe started the war. I remember. Well then, these are our concepts. from the age of forty, I have seen three mediums. I did not see one. I just heard about him. But I saw two. They both lived till the age of 60. In 1960 maybe they lived till 1963 or 64 One was a female but the other one was male. I went to ask them. I told them, "one of my family members is sick, what should I do?" There was a piece of cloth called 'Nat nwat'. The medium took it and placed it at the Spirit house. He put a chair. Then, he put leaves on it. He put traditional swords in front of him. Nat, 'spirit' always carried swords with them, traditional sword. When asked that person shook so intensely like when a person caught a cold malaria. After shaking for a while, he started talking. However, that person started to sing. Even nat, 'spirit' they sang songs. Through that medium, they sang songs. And I will tell you about the person named Nding Hka, who was about fifty years old. In the normal time, he was just a farmer. This part is for general knowledge. I do not talk about lies. Even to tell the truth, i don't have much time left. Anyhow, He was just a farmer. To tell the truth, even when he laughed, he did not make sound. That old man. He was a quiet man, He was poor. Poor, but he was a medium. Once Lahtaw Lords celebrated Manau. He was invited to the Manau. It was in 1952. The Manau was about to begin that morning, then, He started prophesizing. He sat down and prophesized. We listened to him from the crowd. At first, he sang a song. I knew his voice. I have a very good memory. His voice was like that. "i........ ye." It started like this. It was in Jinghpaw language. What is it? I cannot see. Can you say that? Please tell us the story not in Burmese but in Jinghpaw. E, sure, sure. I thought it would be better for him in Burmese that's why I used Burmese. But sure. I was just using it because you specialized in Burmese in Yangon. That's why I used it. Without Burmese is also fine. We have terms for everything. It's just that we don't use it. Like that he could make sound. Nat 'spirit'. Then, it was impossible not to believe it. When he was in a normal situation, he didn't even laugh. He was a quiet person. However, when he was acting as a medium, he made a long sound like the one before. We, Jinghpaw, call that act "ding sat'. He sang songs. A medium 'ding sat.' It was in Jinghpaw. But nobody knows nowadays what it means 'a medium chant'. He started it by chanting like that. Then, he talked. He talked about what was needed. That medium. This is about natural death. We are done with the topic. Now, we will talk about accidental death. Those who died in accidental death, they became medium, became Nat, 'spirit'. Then, this one There is death caused by sickness or convulsion. We called it epilepsy. When that happened, there was much convulsion. I don't know how to say that in English. In Burmese we call it 'wet yu pyen' epilepsy. In Jinghpaw 'htan ai'. Sometimes it happened like this. There was so much foam came out from the mouth. When people died that way, no ceremony was held. Nothing was done. The whole village has to stay inside. This is a kind of fasting. People did not work. Everyone stayed at home quietly. There was another type of death where people worked. In that case, it was all about fun-fair or celebration. It was about beating of long drums, some beat drums, and beat cymbals. However, the one with when a possessed person died, they all took it as a disgusting thing. So, everyone stayed home quietly. Even those who were in old age. Even the coffin was not made for that kind of death. No tree was cut down for it. They just wrapped it in split-bamboo Wrapped it in split-bamboo and they burnt it outside the village. They did not bury this kind of death. They burnt it. They just burnt it. No other events were made. Nothing was done. Then, when a person is sick with leprosy. It was the same case like epilepsy. But, these Kachins When a person died of leprosy, a long bamboo called, wun-gawng, the long bamboo that carried him away. That bamboo, we called it 'wun-gawng' it's a long bamboo. tree sap was applied this side. glue applied it with tree sap sap from trees. They applied it to all sides. Then, they hanged the corpse. Then, they carried from here and here. Then, they burnt it. Long time ago, the ones who convulsed, they dug a hole in the ground. They dug a hole over there, then another here. They dug the second hole like ten feet apart from the first. They pushed the corpse in hole. Then, they pulled it back to the other hole by rope. They put the corpse in here. And they burnt it here. They did that wishing that this kind of person would not appear again. They did it so that there won't be any case like it. "Let this kind of case never happen again in the future generation" and they buried it. They put the corpse here. Then, put it to another hole which was connected to the first. They pushed it in here then they burnt it here. That process is called, "walang le ai" That was in olden time. Nowadays, it is no longer in practice. Then, for the one who died of leprosy, nothing was done. They buried him/her at once. No ceremony was celebrated. On that day, there was no food, too. Shaman presided the ritual saying, "You go back there" "go back". The place where his spirit was sent also different. He was sent to different place. The earlier one would be sent to where his ancestors. It was always there. It did not matter who the person was. But there were different places between Lahtaw and Lahpai. We, Magawng, have the same location with Lahpai. We were included in Lahpai. Then, those latter ones were sent to forest, to the mountains. They were sent away. As a human being, they were sent away in the lowest manner. However, those who remained felt very unhappy for the dead. But, long time ago, among Kachins, there were what we called 'previous existence' and 'life after death'. It was like the 'cycle of life' in Buddhism. We Christains do not say it. We only have 'life after death'. However, in the past, our ancestors believed in 'previous existence' and 'life after death'. It happened because of bad deeds in the previous life. That's it. The fourth one, it is poor. It is called 'Ndang si ai' or maternal death. If a woman, even if it is four months after child-birth, a woman dies, we call it 'ndang si ai' or maternal death. This is the worst kind of death. When a woman dies at or after child-birth, the corpse is placed at home. In those time, they had a sort of piece of cloth. When still alive, they put it on like this. This side is like this and let the other side loose. They put it on the dead. After putting it on. Girls in the past had long hair since there were fourteen, or fifteen. When the corpse is put on the floor, they knot her hair. In the forest, there is a type of honey locust thorny tree. The thorns are very sharp. They cut it down. They put that honey locust thorn on the eyes, saying, "You do not look at anything, you are dead'. Then, a coffin was made for her. a wooden coffin. But there was no decoration of the coffin. There was no decoration. She was put in that wooden box. Only men could send. They went to threw the corpse away, they burnt it. Some, they buried it. However, shaman would send her spirit to a very far, deep forest where there was no hope of next life. That kind of death we call 'ndang si ai' And that kind of death in our, Kachin, is the lowest, the worst form of death. They sent the dead like that. These are four types of death, four types of burials. Even if a person dies of 'ndang si' or maternal death, she could become a 'nat', spirit. I have never heard of those who died as a possessed and of leprosy became nats, or spirit. There could be but I have never heard of it. Some became 'nats', spirits. There were some of them that became nats from the accidental death. It was done that way. That's why there are four types of burials among Kachins. It's like that. Transcription (by Ja Seng Roi) Dai masha si yang na dajaw ni gaw Ndai mungkan ga na shinggyim masha yawng hta na tsit nna, tsit kana a myar sawng be jinghpaw ni na. Ndai jinghpaw ni, anhte labau gawn nai jinghpaw a nnan na atsawm laika kaw n nga. Raitim, shi tsit kana grai nga. Masha si yang e, shanhte na gaw hpan mali nga ai. Hpan mali. Ndai machi nna asak kaba nna si wa ai hpe gaw tsu si ai ngu re. Ndai wa si yang gaw ma mi rai rai, shabrang mahkawn mi rai rai, salang mi rai rai, dinggai dingla rai rai, gade matsan tim shi hpe gaw, si ai hte rau gaw ahkawng daw ya ra. Hpun tawng le. Sadek ya na zawn, sadek dai, kala dai n re. Hpun hpe htwin ai. Hpun grai nga gaw bum ga gaw. Masha si jang hpun hpe e kran di na, ga na atsawm sha kata de shiprat, deprat le i, kari ya ngu ai nhtu ngu ai nhtu, galoi kawn lang ai re n chwoi. Ngai dum yu gaw. Atsawm di dai kaw bang kau ai yaw. Mang kaw bang nna nkau mi lup ai. Nkau mi ju kau ai. Ju ai shaloi dai du-u, du-u ngu ai re dai hpe. Dai hpe hpyu kau ai. Reng she, ndai wa si ai shaloi gaw atsawm sha lup nna poi galaw ai. Kabung dum ai. Bau dum ai. Law malawng gaw, lahkawng na kabung dum, lahkawng ya poi galaw ai. Htaw du ni salang ni grai lusu ai ni rai yang gaw gade ya dum dum poi hkrai re, poi. Re shanhte gaw ndai hku re. Dai ni hkritsatan prat hta she masha byin nai ngu ai n re. Moi grau byin ai. Mare kahtawng ngai kaw masha ngai si jang grai matsan yang bau dum ai. Bau gaw shap la mai ai. Bau, gawng, dai gaw galoi kawn nga ai re n chye ai. Jinghpaw ni gaw n chye galaw ai. Miwa ni galaw ya sam ai. Ndai lawu de mung lung ai. Ndai lawu den. Raitim, lawu den lung ai hpe shanhte n ra ai. Miwa den sa ai hpe ra ai. Ndai ya ngai labau sagawn yu ai shaloi e, tahtawng naya, tungya, leya, miwa mung kaw e, min min set auk saw ai ten hta, Min min set ni grai kaja i. Yawng rau hpaga, nanhte mung garai n shuk ai le, Japan ni hteng. Dai shaloi hpaga ga. Ndai Jinghpaw mung Jinghpaw ni nga ai shara gaw moi kaw nna miwa ra ai baw tiyan zata grai nga sam mai. Tiyan zata le. Tsap shagri, lapu hpyi, magwi kawng, lagat hpayawng, ndai kamu jahkraw, shatnga rung, shanhte ra ai grai nga na hku rai nga. Reng gaw nang de na ni miwa hpe gun jaw, gun jaw, gun jaw, Reng gaw, miwa ni gaw shanhte lang ai rai ni jaw. Reng e, bau ni dai hkan lu la sam ai. Bau ni lu ai. Kahtawng ngai kaw gaw nta shagu n rai tim, lu ai ni lu ai. Dai majaw masha ngai si hte bau dum ai. Sanat lu ai ni rai yang, sanat kapaw ai. Sanat gap. Dai kaw na gaw dai si sai nga kawn gaw yawng dai kahtawng na makau na ai na U langai hpra la sa ai. U gaw shanhte gaw majoi mi dat da ai re gaw. Hkan e sha yang sha, galang e sha yang sha. Ngam ai hteng nga. U gaw rai nga ai. Nta htinggaw shagu U rem ai. U mung u lawng gap n ra ai. Nta makau kaw ahkan tawn da ya ai. E, u ni dai hku hku tam sha. Galang e sha sha. Hkan e sha sha, ngam ai ni ngam. U gaw galoi mung lu re gaw. U langai hpra la sa na, dai kaw na she n-gu makai la sa na, tsa pa la sa na. Tsapi lu baw la. Yawng, dai si ai nta kaw yawng jawm mat sai. Rai majaw dai ni n-gu ni shadu sha, tsapi lu, U ni galaw ti na she shi hpe lup kau na. A dai ni mi kajai ai dai ni si sai nga jang dai nam de ahkawng du-u sa daw ai le i. Du-u sa daw. Dai de gaw maw nang u dai hteng ju sha su. Dai la sa na u lahkawng masum, num ni n sa gaw la ni re. Marai mali manga shi. "Mawk, nanhteng dai la sa wa na tsapa ni, mawk sha masu." Shat gaw nta koi shadu ya. Dai kaw na gaw apyaw alaw. Shana rai yang mang hpe bang kau sai. Hpang shani gaw tawn, hpawt na de hpai kau sai. Hpai kawn, dai na gaw kabung dum, bau dum, bau masum dum. Hpawt na kabung dum. Masum ya. Wa sai. Dai kaw ndai yu yu si ai. Shi hpe gaw dumsa ngu ai wa e, tsu dumsa wa atsawm sha matsun ai. "Htaw moi na nji nwoi ni nga ai de wa su yaw." "Nnu nga" kalang lang kanu yen kawa garai n si, si wa ni nga ai gaw. "e, htaw n jum nga ai yaw. Ndwi nga ai yaw" ngu na atsawm matsun bang ai dumsa wa e. Hawk di hpyit say mahawk di hpyit say. Dai ngut sa. Reng langai mi gaw, swe myu masung bu. Di mar ape te bi. Tar tami dwe tachar yat ywa hkayi htwet ne de. Daju tay bu. Alawng daw myuk lai bi. Ratim, shi wenyi hte rai ni yawng nta kaw tawn da ya. Shara atsawm galaw na tawn da ya. Dai gaw nanhte hte bung yang bung na lu. Tawn da ya. Mang gaw htaw lup kau sai yaw. Raitim, ndai asawng maluk bu. ya yi be. Mang lup, ntsa kaw e yi gap ndai hku di da. Ding she, ndai wenyi hpe gaw nta kaw shi a arai ni yawng nawng e shi shat sha ai ten hta tawn da ya ai. Shi e, mi shi sha ai bagan hkwet yau ni, bagan n nga ai le. Makai ai she re gaw. Si, si mai gaw, hpang de nanhte hkyit mi naingan na mari yang mari le. Daitim, moi gaw wahkwet le. Lakung mung wakai ne lawk de kaw ha kaw lawk. Dai atsawm tawn da ya. Tawn da ya na dai kaw e sha aten rai sai ngu ai hpang gaw dai shi sha ai shat hpe gwi ni wa ni hpe n kabai kau ai. Aw shim ai shara de sa ru kau ya. Aw, nam de le. N mai kabai tawn ai. Dai gaw grak bai jaw. Di na she, ya kashu kasha ni hkrum sai, Taju poi galaw na nga ai shani she mi na zawn re poi kabung dum ai ni hpa ni mi shi hpe, ndai lup wa kaw mi shi hpe lup ai kaw n re ai mung nga ai lu. Shi hpe gaw htaw jeng de nam de lup kau. Raitim mung ndai masha ni yawng e mu ai lam makau kaw lup wa grai tsawm hkra galaw ya ai. Dai gaw htap htuk ai hku rai ma lu ai. Mai byin yang shi mang lup tawn nai kaw nan galaw ai. Dai n rai yang ndai pawpyular byin ai masha yawng mu ai kaw satsawm da. Dai nga malu. Reng nkau gaw nat kau ai le i. Nat kau tim, ndai gaw galaw ya. E dai gaw, ndai tsu si ai ngu ndai rai sai. Reng she ndai langai gaw mi ngu ga. Mi mu e achye nen si ai. Hka hkrat si ai. Nga e daru ai. Masha shada sat din si ai. A chyawng chyawng chawng si ai ndai gaw sawa si ai ngu ai. Ndai ni nat tai chye ai. Aw ra bawa daba de n du ai. Ndai kaw chyin le taw nga. Hkan da be pyauk de. Sik ma pyauk bu, wenyi ma pyauk bu tu ka. Shi gaw aw anhte hpe mu nga galai n si shaloi mada mu ai. Raitim, anhte gaw shi hpe n mu ai. Shi nat tai ai ngu ndai hpe kumgun nat ngu jaw ai wa. Yawng gaw n re. Shi hta na langai ram nat tai ai. Nat ndai ni ga shaga ai masha hta. Sa shaga ai. Dai hpe myi htoi ngu ai. Re mi re, n re mi re gaw gadai mi anyin ahkung maluk nai bu. Ngai nye prat hta pi ngai gaw mali shi kaw na dum ai gaw. Ngai shinggyim masha re ngu mali shi kawn dum ai. Nanhteng, e Japan ni hte urawpa ni majan byin hpang wa ten ngai dum ai gaw. Ngai dum ai. E, dai kawn rai yang Ndai anhte e ayu asa ni le i. Ndai ni, myit htoi ngu ai ngai mali shi kawn reng marai masup hpe lep ai. Langai mi hpe gaw ngai n mu ai. Na ai she re. Marai hkawng hpe gaw ngai lep ai. Gade ning daram du hkra nga ai i ngu gaw shan gaw kru shi ning daram du hkra nga. Tahtawng kawya chauk se chauk se tung, le ahti nga ai. Ndai ni gaw ngai gaw num re. Ngai gaw lasha re. Ngai sa san ai. Ngai "nye nta masha machi law, ganing di na kun law" ngu sa san yang, Shi dai kaw nat nwat ngu nga. Shi e masha ngai nga. Dai wa e htaw nat shara nat sin ma kau kaw lahkum hkra. Dai ntsa kaw lahpaw nyep. Man kaw shingnam ngai hkra nhtu ma hkra. Galoi mung nhtu lang ai nat dai ni. Mahkuk da hkra. San jang shi e, gari gari, ngyet hpya tet ai zawn kari na loi hkring shaga wa sai. Raitim, ndai ni ma hkawn hkawn ai law. Nat ni mung. Mahkawn hkawn ai. Ti chyin saw de. Myi htoi ni. Rai na tsun dan na. Dai Nding Hka ngu ai wa Nding Hka ngu ai wa gaw asak manga shi ram re. Majoi nga yang gaw shi gaw tawng ya hkuk hpa hkuk. Dai ka jennarenawlik paw naw. Chanaw le nya dar mahuk bu. Aman pyaw hpu tawng acheng mashi daw bu. Shi gaw tawng ya hkuk ai sha re. Pyaw me saw yin atan htwet awng mayi bu. E di ahpugyi. Um, hkat ti ti be. Sin ye de. Sin ye de. Raitim, tu ka, paraw hit, nat mi htoi re. Kalang mi lahtaw du ni manau galaw ai. Manau kaw shi hpe shaga ai. Manga shi hkawng hta re. Reng, dai hpawt manau baw na rai sai nga jahpawt dai nat shara kaw dung na mi htoi htoi ai. Anhte nhpung de na madat ai. Shi pahta ma usung tachin saw de naw. Tu atan chanaw le ti de. Chanaw le rekawt kaung de. E lo, e lo, tu atan ka. "i, ye" e lo lar de. Jinghpaw hku, jinghpaw ga hku. Hpa baw rai ta. Ngai mi n mu ai tsun dat yu. Myen ga n lawm ai sha jinghpaw ga hku tsun ya rit ngu. E, rai sa, rai sa. Ndai ngai shi loi mi, n san na shadu, kali ya ngu re. Mai ai mai ai. Moijoi an gaw moi mung nang Yan-gun kaw Myen laika ahtu re nga yang gaw grau shalawm ai re. Myen n lawm tim mai ai. Anhte na yawng hkum ai. N tsun ai sha re. E, dai hku nan nsen pru hkra galaw lu ai. Nat ngu ai. Reng gaw anhte gaw n kam mung n rai i. Shi gaw shinggan de rai yang gaw hpa mani pi n mani ai masha re. Zim sha nga ai. Raitim, nat mi htoi jang mi na zawn n sen grai galu ai hte tsun wa ai. Dai dai hpe jinghpaw ni gaw ding sat ai ngu ai yaw. Mahkawn ai n ngu. Ding sat ai. Mi htoi ding sat ai ngu re. Jinghpaw ga. Ya gaw gadai n chye sai. Mi htoi ding sat dai ngu. Dai shi dai hku mahkawn re hpang she, ga tsun ai. Hpa baw ra, hpa baw ra shi tsun ai. E dai nat mi htoi. Dai gaw ndai mi si ai ni ngut sai yaw. Tsu si ai. Ndai gaw sa wa si ai ngu re. Ndai sa wa si ai ni kaw na mi htoi ai. Nat tai ai. Reng she, ndai langai gaw, machyit mana si ai ngu nga ai. Wet yu pyen ai ngu. Ndai htan ai le. Htan ai. Ndai htan ai. Inglik hku hpa ngu kun. Ndai myen hku gaw wet yu pyen nai ngu. Jinghpaw ni gaw htan ai. Ndai kalang lang dai hku rai wa le. Nang de na bawp ni pru i. Ndai zawn re ni si jang gaw poi ma n galaw ai. Hpa n galaw ai. Mare ting na na ra. Ndai mung na na ai yaw. Ndai galaw ai shani na na ra. Bungli n galaw ai le. Yawng nta kaw zim rai nga. Aw ra galaw ai, bungli galaw ni gaw galaw ai. Ndai wa rai jang gaw pyaw poi shwin poi rai sai. Hpa n ra. Usi bung mawng nga ai baw le i. Dum ai ni dum. Aw htawng shup sheng dum. Rai yang ndai wa gaw, mana, ndai wa si ai shaloi gaw yawng masat jahpat re law. Yawng nta kaw zim. Aw asak kaba sai ni e, shi hpe gaw du-u ma n daw ai yaw. Dai hpun ma n daw ai. Chying hkyen hte hkayawp kau. Hkayawp na she aw mare makau de nat kau ai. Ndai ni gaw nau n lup ai. Nat kau ma. Nat kau na ngut sai. Shina hpa kaga mi htaw le n glaw sai. Reng she, ndai wa gaw machyit ngu dai mi na ndai liprawsi le ndai si hpe dai hte maren re. Raitim, jinghpaw ndai ni, amyu, ndai wa si jang she, ndai liprawsi wa si jang she, wun-gawng ngu ai ndai shi hpe hpai ai kawa le, kawa galu re, dai, dai hpe wun-gawng ngu ai. Kawa galau re. Nang ga ma kanoi shem, kanoi ka, kanoi chya da. Kaw le. Dai hpun kaw na. Nang ga mung chya, nang chya, nang chya, nang kaw mang hpe noi da. Din nang kaw hpai nang hpai. Di na she ju kau ai dai hpe. Ju kau. Moi shawng de gaw, ndai htan nai wa hpe rai jang gaw gahtu ai. Nang kaw htu le htu na, nhkun htu na nang kaw bai brawn. Nang kaw na gaw pe shi ram gang ai le. Mang hpe dai hpe nang de kanawng bang, htaw ra maga sumri hte bai gang din she nang kaw lup, nang kaw brawn di, nang kaw ju kau ai. Dai gaw ndai kaw na shi zawn re masha hpang de n byin nu ga ngu re da. "Hpang na masha n byin nu ga. Shi zawn re n nga u ga." Makoi kau ai. Mang hpe nang kawn bang dat ai, htaw ra maga pali sumri shayawn da ai. Nang kawn htawra di she, ndai kaw ju kau ai. Dai gaw walang le ai ngu. Moi na moi. Ya ndai daw de gaw n galaw sai. Reng she, ndai liprawsi wa hpe rai jang gaw dai kaw n rai sai. Kalang ta ju kau ai. Poi ni n galaw sai law shi na gaw. Dai shani gaw ndai sha baw ni hpa ni hpa n kajam ai. Dum sa gaw dum sa ai. "Nang gaw dai de wa su". "wa su." Shi wenyi hpe shayawng kau ai shara ma n bung ai. Htaw kaga de. Mi na ndai wa hpe gaw mi shanhte nga ai mi kaji kwoi ni nga lai wa ai shara langai mi kaw madat ai. Galoi mung dai kaw chyu sha re. Gadai rai tim mung. Raitim, lahtaw lahpai na n bung ai. Langai ngai. Anhte magawng ni na gaw lahpai ni hte bung ai. Dai kaw bang kau ai. Reng ndai lahkawng na gaw, htaw maling de bum de. Shayawng kau. Grai shinggyim masha tai ai kaw e, grai grit nyem ai hkau shayawn kau ra. Raitim, shanhte grai, shi matu grai myit n pyaw ai i. Raitim, moi shawng na prat, shanhte gaw, shawng na prat, hpang na prat ngu ai nga ai. Jinghpaw ni hta. Ya ndai bukda ni a tan daya hpa le. Anhte hkrishan ni gaw dai gaw n tsun nai le i. Nang bawa ngai sha tsun ai. Raitim moina ni gaw, shawng na prat, hpang na prat nga ai. Shawng na prat hta e, Mala la n kaja ai majaw byin nai re ngu hku di ai gaw. Dai rai sa. Mali ngu ai gaw, ndai gaw weri weri pu wa. Ndang si ai ngu ai. Num ni num langai mi ndai kaw shata mali rai sai. shangai ai hpang shata mali, ndai lapran si jang ndang si ai ngu kau. Ndai gaw n kaja htum rai sai. Num langai mi kasha shangai ngut si sai nga ai hte gaw nta kaw hkra. Ndai shanhte prat e nba sumding ngu ai, hkrung nga yang nang hku hpun ai re gaw. Nang gaw amwa, nang ga pye pye lay. Shi hpe ndai hku jahpun kau. Jahpun nna she, Moi prat kaw na num ni gaw shimali, shima-nga kaw na kara galu ai gaw. Njaw jaw ai dai gaw. Nang kaw kara hte ban kau ya. Dai kaw si taw ai kaw. E, ding re dai kaw, subrung ju ngu ai nam de ju grai masen ai hpung nga ai yaw. Kran ai hpun. Dai ju tam la na she mi kaw ra di da ya. "Nang hpa hkum mada sa. Nang si." Din na she shi hpe gaw du-u daw ai. Hpun du-u daw ai. Raitim mung ndai e, ulap ngu ai amauk n lawm ai . Ndai ndai hawn n lawm ai. tum tum di dai kaw bang na la ni sha sa ai. Htaw sa kabai kau. Sa na nat kau. Nkau mi gaw lup ai. Raitim, shi wenyi hpe dumsa wa e mung htaw mana maka sung ai, npraw ai malang shara de matsun bang kau ai. Dai hpe ndang si ai ngu ai. Ndai gaw anhte jinghpaw mungkan hta grai yuk ngyan ai hku galaw ai hku re. Dai hku sa kau ai. Re mali nga ai. Daju ai gaw mali rai sai. Reng, ndai ndang si ai wa mung nat tai ai nga. Ndai ni gaw n na ai. Ndai mana hte liprawsi ni gaw nat bai nga ai gaw ngai gaw n na dat sai. Nga yang nga na. Raitim, ngai n na. Ndai gaw nkau mi nga ai. Ndai ni kaw na gaw nat byin ai sa wa si ai ni gaw. Dai hku di re. Rai na, daju ai ni gaw mali nga, jinghpaw hta gaw. Dai hku rai malu. e. . Language as given: Jinghpaw
Format:		Digitised: no Media: Audio
Identifier:		KK2-0006
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK2/0006
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/KK2/0006/KK2-0006-A.wav
		http://catalog.paradisec.org.au/repository/KK2/0006/KK2-0006-A.mp3
		http://catalog.paradisec.org.au/repository/KK2/0006/KK2-0006-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:KK2-0006
DateStamp:		2021-08-05
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Keita Kurabe (compiler); Keita Kurabe (depositor); Magawng Gam (speaker). 2020. 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