OLAC Record: U Wa Sat Nna Nat Jaw Jau Hpang Wa Ai Lam | Why We Started Offering Livestock to the Spirits

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oai:paradisec.org.au:KK3-0117

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Title: U Wa Sat Nna Nat Jaw Jau Hpang Wa Ai Lam | Why We Started Offering Livestock to the Spirits

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

Bibliographic Citation: Keita Kurabe (collector), Keita Kurabe (depositor), Ja Seng Roi Sumdu (speaker), Htoi Awng Kahtantu (illustrator), 2023. U Wa Sat Nna Nat Jaw Jau Hpang Wa Ai Lam | Why We Started Offering Livestock to the Spirits. EAF+XML/MPEG/MP4/MXF/VND.WAV. KK3-0117 at catalog.paradisec.org.au. https://dx.doi.org/10.26278/1HDH-C377

Contributor (compiler): Keita Kurabe

Contributor (depositor): Keita Kurabe

Contributor (illustrator): Htoi Awng Kahtantu

Contributor (speaker): Ja Seng Roi Sumdu

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

Coverage (ISO3166): MM

Date (W3CDTF): 2023-08-13

Date Created (W3CDTF): 2023-08-13

Description: Translation (Keita Kurabe) What I'm about to tell is the story of "Why we started offering livestock to the spirits." Long ago, when humans descended from the land of the heavenly spirits to the earth, the heavenly spirits bestowed upon the people saplings of the elixir of immortality. Since then, people have placed the saplings within an enclosure, and nurtured them carefully to ensure they were not stolen. People consumed the elixir of immortality, and lived without knowing illness, becoming beautiful and living gracefully. Animals knew that humans were healthy and beautiful because of the elixir. However, because the elixir was enclosed, they could not get it. They could not get inside the enclosure. But the rooster had wings. So it flew into it and consumed the elixir. From that day on, the rooster grew a beautiful, large comb. The comb is sometimes called "Ningti". Sharp claws also grew on its feet. The rooster became beautiful and large. Seeing this, the goat asked the rooster, "Hey, what did you eat to become so beautiful?" "You weren't like this before, were you?" "You've become so beautiful now." The rooster replied, "I ate the leaves of the elixir of immortality that humans are growing." "And that's how I became like this." The goat also wanted to become like the rooster. Wanting to become beautiful, "I'll steal and eat it too." However, because the people had made a sturdy enclosure, it could not get in. Since the goat could not enter it, it tried hard to break it and thought of eating the sapling of the elixir inside. However, it could not get inside. The old Kachin houses were not very tall. Since they were not very tall, the goat could climb the ladder of the house. And it entered the house. Seeing the opportunity when the people went to work in the fields, the goat sneaked into the house and jumped into the enclosure from the window. And it ate the leaves of the elixir of immortality. From the time it ate them, the goat became very beautiful. Long horns and a beard grew on it. Long ago, humans and animals lived separately. So, the goat and the rooster returned to the land where the animals lived. Upon returning, the animals asked the two, "Oh my, you both have become so beautiful!" "What did you eat to become so beautiful?" The two replied, "We secretly ate the elixir of immortality that the humans are growing." The other animals said, "In that case, we'll eat it too." The two replied, "It's impossible for you all." "You can't enter the enclosure." "Because the humans have surrounded the elixir with a strong enclosure." "So, you all can't get inside." However, there was an elephant among the animals. So, the animals said, "We'll cooperate and get in," and they really went there and broke the enclosure where the elixir of immortality was planted. And then, the animals ate up the elixir of immortality completely. This concludes the first half. Next time, I'll tell you about the second half. Thank you. Continuing from last time, I will talk about "Why we started offering livestock to the spirits." Because all the animals ate the elixir of immortality like this, diseases spread among humans. Humans also lost their strength and could not work as they used to. So humans went back to the land of the spirits to ask for the elixir of immortality. When they asked for it, the heavenly spirits called the animals and said, "Why did you all eat the elixir of immortality that we gave to humans?" "Because you ate it," "from now on, you must live with humans." "Live together," "and help with human tasks." "Help with anything." As commanded by the heavenly spirits, the animals began to assist humans. They lived in this manner, but the animals grew tired of living with humans and lied for a while before running away. Having run away, the relationship between humans and animals deteriorated. Because of this, humans once again went to the land of the heavenly spirits. Upon arriving, they informed the spirits again, and the spirits said, "You animals ate the elixir of immortality that was given to humans." "Therefore, live with the humans," "even though we told you to help them" "you didn't help them." "So, this time, you must live with humans without fail." "You must not run away." The spirits also said to the humans, "Even if you humans come seeking the elixir of immortality like this time," "we cannot give it to you." "Instead of it," "let us entrust you with the lives of the animals that consumed your elixir of immortality." "If you offer their lives to us through rituals," "we will grant the elixir of immortality again." "We will also cure your diseases." Since then, when humans fell ill, they started offering animals to the spirits. When offering to the spirits, they used divination leaves. They used Shaba leaves. When the priest divined, if he said, "To cure this disease, a cow must be offered," people offered a cow no matter what. If he said, "A pig must be offered," they offered a pig. If he said, "A fowl must be offered," they offered a fowl. They offered them to the spirits. For big spirits, they offered big animals, and for small spirits, they offered small animals. If the illness was severe, they offered animals that corresponded to the severity to the spirits. If the illness was minor, they offered animals that corresponded to its severity to the spirits. They offereded them to the spirits. The animals offered to the spirits were tied up, but they were not killed and offered immediately. They were tied up, and if it was a cow, a ceremony was performed for 2 days. During the ceremony, the priest said to the animal, "We humans do not kill you without reason." "It's because your ancestors ate our elixir of immortality." "Because of that, we have diseases." "We must receive the elixir of immortality from the heavenly spirits again." "But it's not easy to obtain." "As the spirits commanded your ancestors," "we must offer your lives to the spirits," "so we have to kill you." Only after the priest said this, did they kill the animal. And when the priest spoke for the first time during the ceremony, holding a Kumba leaf, he said "Hka Hpaw." The meaning is "Please pay the debt first." Then, the priest said to the offered animal, "You must die today for this reason." "Please don't think it's because of your sin." "It's not your sin." "It's because you animals ate the elixir of immortality." "Now you must repay that debt." The priest said this, pleading and judging on his own, and after performing the ceremony, they killed the cow and offered it to the spirits. When offering the cow to the spirits, humans ate the meat, and the animal's life was offered to the spirits. This is the reason why we kill animals when offering them to the spirits. Other ethnic groups might think we are needlessly killing animals. However, we offer animals to the spirits because of such history, wisdom, and experience. The old people conveyed this through this story. Thank you. Transcription (Lu Awng & La Ring) Ya hkai dan na maumwi gaw "U Wa sat nna nat jaw jau hpang wa ai lam Daw 1" hpe hkai dan na re. Moi shawng de shinggyim masha ni hpe mahtum mahta nat ni gaw ndai nat ga kaw na nang shinggyim mung de shayu dat ai shaloi gaw, tsi hkrung tsi nan ngu ai, n machyi ai, asak galu ai, n si ai ngu ai tsi hpun hpe jaw dat ai da. Jaw dat ai nhtoi kaw na shinggyim masha ni gaw, ndai tsi ru tsi pawt hpe wang nhpan kum nna, atsawm sha kadai n lu sa lagu sha hkra hkai da ai da. Shinggyim masha ni gaw dai hpe di sha na, si mung n si, tsawm htap wa, machyi makaw mung n nga rai na, grai tsawm htap na nga ma ai da. Ndai shinggyim masha ni hkam kaja, asak galu tsawm htap na nga ai hpe gaw, dusat ni gaw chye gaw chye ma ai da. Rai ti mung, myi na zawn, nhpan kum na hkai da ai majaw she dai sun kata de n lu shang sa di sha ma ai da. Kaga dusat ni n lu shang ai rai ti mung U La gaw singkaw tu ai majaw she dai sun de pyen shang na dai tsi hkrung tsi nan hpe di sha ai da. Dai di sha dat ai shani kaw na she dai U La kaw jaw ban ningti wa she grai tsawm hkra kaba prut pru wa ai da. Nkau mi gaw jaw ban hpe "Ningti" ngu ai re. U La na lagaw kaw mung grai masen ai lagaw lamyin ju ni tu wa ai da. Shing rai dai U La gaw grai tsawm ai U La kaba byin wa ai da. Shaloi she, bainam wa gaw dai hpe mu na U La hpe san sai da. "Ga, nang nde de wa mi tsawm wa ai gaw, ganing rai tsi ni wa sha ata?" "Moi gaw nang ndai zawn n re ai le." "Ya ya gaw grai tsawm wa nga ai le," ngu tsun san yang she U La wa gaw "Le shinggyim masha ni hkai da ai tsi hkrung tsi nan nga ai ngai dai alap hpe di sha na" "ndai hku byin wa ai re," ngu yang she, Bainam mung grai tsawm mayu wa sai da. Grai tsawm mayu wa na she "Ngai ma lagu sha na re," ngu ai da. Rai ti mung wang nhpan hpe shinggyim masha ni gaw grai ngang hkra kum da ai majaw she n lu shang ai da. Ya bainam gaw n lu shang rai yang she grai shakut na wang nhpan je na shang na matu, shang na tsi hpun hpe lu sha na matu myit ai da. Rai ti mung n lu shang ai da. Moi na Jinghpaw nta ni gaw nau n tsaw ai da. Nau n tsaw yang she Jinghpaw nta na lakang ni hpe bainam gaw lu lung ai da. Nta kata de mung lu shang ai da. Shaloi she ndai shinggyim masha ni gaw nta kaw na jahkring mi pru hkawm, yi sa hpa sa re shaloi she, ndai bainam wa gaw nta ntsa de lagu lung rai na, nta hkuwawt hku kaw na she sun kata de gumhtawn bang na, dai tsi hkrung tsi nan lap hpe di sha kau ai da. Dai tsi hkrung tsi nan lap hpe lu di sha ai kaw na she bainam mung grai tsawm hkra rung ni nhka mun ni mung grai tsawm hkra galu tu wa ai da. Moi gaw shinggyim masha ni hte dutsat ni laga ga, san san rai na nga ma ai. Dai majaw she shan gaw shanhte dutsat ni nga ai ga de bai wa ma ai da. Du re shloi gaw shan hpe hkap san ma ai hku rai nga. "Ga, nan grai tsawm wa nga ai le." "Ganing rai na, hpa ni sha na tsawm wa ata?" ngu san ai da. Dai shaloi shan gaw "An hkawng, shinggyim masha ni hkai da ai tsi hkrung tsi nan hpe lagu di sha na re," ngu ai da. Kaga dusat ni mung, "Rai yang gaw, anhte mung sha mayu ai," ngu bai tsun ai da. Shaloi shan gaw "Nanhte ni lu shang sha na n re." "Lu shang di sha na n re." "Shinggyim masha ni grai ngang hkra chyip hkra wang nhpan ni hte kum da ai." "Dai majaw nanhte ni lu di sha na n re," ngu yang she, dusat ni kaw gaw, magwi ni mung lawm ai le. Dai yang she, dusat ni gaw "Anhte ni yawng hpawng na, kanawng kapang kau na re," ngu na she, kaja wa sha sa na dai tsi hkrung tsi nan hkai da ai sun wang nhpan ni hpe yawng pawng na kanawng kapang kau ma ai da. Shing rai na, dusat ni yawng gaw atsai di sha kau ai da. Daw 1 gaw ndai kaw ngut sai re. Hpang na bat bai daw 2 hpe bai hkai dan na re. Yawng hpe grai chyeju kaba sai law. Ya ndai bat hta gaw mani na bat hkai dan mat wa ai "U wa sat nna nat jaw jau hpang wa ai lam daw 2" hpe bai matut hkai dan na re. Ndai zawn rai dusat ni yawng gaw shinggyim masha ni na tsi hkrung tsi nan hpe sha kau ya rai yang gaw shinggyim masha ni kaw machyi makaw mung law wa sai da. Rai na she, bungli galaw ai lam hta mung, myi na daram atsawm n rawng mat wa sai le. Rai yang gaw shinggyim masha ni gaw nat ga de bai lung na tsi hkrung tsi nan bai sa hpyi ai da. Sa hpyi ai shaloi gaw, Mahtum Mahta ni gaw dusat ni hpe ma shaga rai na "E nanhte gaw shinggyim masha ni hpe anthe jaw dat ai tsi hkrung tsi nan hpe nanhte hpa rai na yawng sha kau ai rai ta?" "Ya na zawn nanhte sha kau ai majaw gaw" "nanhte ni shinggyim masha ni hte rau nga ra na re." "Rau nga na she" "shanhte hpe bungli bungsi mung garum ra na re." "Hpa lam hta rai ti mung nanhte garum u," ngu na tsun dat ai da. Rai yang gaw Mahtum Mahta ni tsun dat ai hte maren, kaja wa mung dusat ni gaw shinggyim masha ni hpe garum sai da. Garum rai na nga rai yang she, dusat ni gaw shinggyim masha ni hte rau nga n kam wa na she shinggyim masha ni hpe she jahkring mi sha nga masu na she bai hprawng mat ai da. Bai hprawng mat wa na shinggyim masha ni hte dusat ni gaw n ram wa sai da. N ram wa rai yang gaw shinggyim masha ni gaw nat ga de kalang bai lung wa sai da. Lung wa na she, Mahtum Mahta ni hpe bai tsun rai yang gaw Mahtum Mahta ngu ai gaw nat ni rai nga. "Nanhte gaw shinggyim masha ni hpe jaw dat ai tsi hkrung tsi nan hpe sha kau ya sai." "E, de a majaw nanhte ni shinggyim masha ni hte rau nga na" "shanhte hpe garum u ngu yang mung" "nanhte n hkraw ai." "E dai re majaw gaw ya na kalang gaw nanhte nga nan nga ra ai." "N lu hparawng na re." Rai na me e shinggyim masha ni hpe mung htet dat ai gaw, "Nanhte shinggyim masha ni ndai hku tsi hkrung tsi nan lung na sa hpyi ti mung" "n jaw sai." "Tsi hkrung tsi nan a malai" "nanhte a tsi hkrung tsi nan sha ai ndai dusat dumyeng ni a nsoi nsa hpe nanthe hpe ap ya na." "Dai nsoi nsa hpe anhte hpe jaw jau yang" "anhte nanhte hpe tsi hkurng tsi nan bai jaw na." "Ana hpe mung shamai shatsai ya na," ngu dat ai da. Dai shani kaw na shinggyim masha langai mi machyi yang gaw nat jaw hpang wa ai re da. Nat jaw ai shaloi gaw hpa ni galaw ai i ngu yang gaw, ningwawt wawt ai da. Shaba wawt ai hte mung bung ai re. Dai nat dumsa ni ningwawt wawt yang she "Ah ndai machyi makaw gaw Nga sat ra na re," ngu yang, shinggyim masha ni gaw n lu lu hkra tam na sat ai da. "Wa sat na mai na ram re," nga yang mung Wa, "U sat na U hte mai na ram" rai yang mung U sat na nat jaw jau ai re. Nat kaba yang kaba ai hku, kaji yang kaji ai hku, machyi makaw sawng yang sawng ai hku, n sawng yang n sawng ai hku. jaw jau ma ai da. Dai sat ai dusat hpe she gyit na gyit dun la na kalang ta dai kaw sat na jaw jau ai hku n re ai da. Gyit dun la da na she Nga rai yang gaw nat dumsa wa gaw lahkawng ya dumsa sa ai da. Dumsa sa ai shaloi gaw "Nang hpe ndai hku anhte shinggyim masha ni nsa hpe aroi arip na majoi mi galaw ai n re ai." "Na a nji nwa ni mahtang gaw anhte shinggyim masha ni a tsi hkrung tsi nan hpe sha kau ya sai." "Ya anhte shinggyim masha ni machyi makaw byin wa sai." "Tsi hkrung tsi nan Mahtum Mahta ni kaw na la ra sai." "Rai ti mung majoi la n mai ai." "Ndai nanhte a nji nwa ni hpe nat ni htet da ai maren" "anhte nanhte a nsoi nsa hpe ap yang she dat yang she nga ai majaw" "nanhte hpe sat ra ai re yaw," ngu na dumsa wa tsun ngut ai shaloi she sat ai re da. Shing rai yang gaw dumsa wa gaw nambat langai ga tsun ai shaloi ndai kumbang lang na "Hka hpaw" shawng ngu ai da. Lachyum gaw "Hka hpe shawng hpaw dat ya ai," ngu lachyum re da. Dai shaloi dumsa wa gaw "E, nang gaw ndai hku ndai hku rai nna nang si ra sai, dai ni gaw." "Dai majaw nang na yubak yubyen mung hkum shagun." "Yubak n lu na, nang hpe sat ai majaw." "Nanhte dusat ni sha kau ya ai tsi hkrung tsi nan a majaw" "ya nanhte hka sa wa ai she re," ngu na she Dai dumsa wa dara na she i tinang dara tinang dang la ai ngu na she dumsa ngut na dang la ai shaloi gaw Nga hpe galun sat na she nat jaw jau ai re da. Ndai Nga kaw na ndai nawng kau ya na she ashan hpe gaw shinggyim masha ni sha rai na nsa hpe gaw nat ni hpe nawng jaw kau ya ai re da. Ndai gaw hpa majaw anhte Jinghpaw Wunpawng ni nat jaw ai hta dusat ni hpe sat ra ai lam re. Masha amyu ni yu yang gaw ning majoi joi wa gyit galun na sat kau ai hku shadu na re. Rai ti mung nat jaw jau ai lam hta shi a labau hte labau shinggyim masha ni a baw nu machye machayng ndai hku nga ai re ngu ai lam hpe moi na masha kaba ni ndai hku hkai dan ai re law. Yawng hpe grai chyeju kaba sai law. Picture Story Version https://doi.org/10.15026/0002000179. Language as given: Jinghpaw

Format: Digitised: no Media: Video

Identifier: KK3-0117

Identifier (URI): http://catalog.paradisec.org.au/repository/KK3/0117

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/KK3/0117/KK3-0117-A.eaf

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http://catalog.paradisec.org.au/repository/KK3/0117/KK3-0117-B.mp4

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Type (DCMI): MovingImage

Type (OLAC): primary_text

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DateStamp: 2025-10-17

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Citation: Keita Kurabe (compiler); Keita Kurabe (depositor); Ja Seng Roi Sumdu (speaker); Htoi Awng Kahtantu (illustrator). 2023. Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC).
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Country: Myanmar
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http://www.language-archives.org/item.php/oai:paradisec.org.au:KK3-0117
Up-to-date as of: Fri Oct 17 1:18:38 EDT 2025

Metadata
Title:		U Wa Sat Nna Nat Jaw Jau Hpang Wa Ai Lam \| Why We Started Offering Livestock to the Spirits
Access Rights:		Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:		Keita Kurabe (collector), Keita Kurabe (depositor), Ja Seng Roi Sumdu (speaker), Htoi Awng Kahtantu (illustrator), 2023. U Wa Sat Nna Nat Jaw Jau Hpang Wa Ai Lam \| Why We Started Offering Livestock to the Spirits. EAF+XML/MPEG/MP4/MXF/VND.WAV. KK3-0117 at catalog.paradisec.org.au. https://dx.doi.org/10.26278/1HDH-C377
Contributor (compiler):		Keita Kurabe
Contributor (depositor):		Keita Kurabe
Contributor (illustrator):		Htoi Awng Kahtantu
Contributor (speaker):		Ja Seng Roi Sumdu
Coverage (Box):		northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):		MM
Date (W3CDTF):		2023-08-13
Date Created (W3CDTF):		2023-08-13
Description:		Translation (Keita Kurabe) What I'm about to tell is the story of "Why we started offering livestock to the spirits." Long ago, when humans descended from the land of the heavenly spirits to the earth, the heavenly spirits bestowed upon the people saplings of the elixir of immortality. Since then, people have placed the saplings within an enclosure, and nurtured them carefully to ensure they were not stolen. People consumed the elixir of immortality, and lived without knowing illness, becoming beautiful and living gracefully. Animals knew that humans were healthy and beautiful because of the elixir. However, because the elixir was enclosed, they could not get it. They could not get inside the enclosure. But the rooster had wings. So it flew into it and consumed the elixir. From that day on, the rooster grew a beautiful, large comb. The comb is sometimes called "Ningti". Sharp claws also grew on its feet. The rooster became beautiful and large. Seeing this, the goat asked the rooster, "Hey, what did you eat to become so beautiful?" "You weren't like this before, were you?" "You've become so beautiful now." The rooster replied, "I ate the leaves of the elixir of immortality that humans are growing." "And that's how I became like this." The goat also wanted to become like the rooster. Wanting to become beautiful, "I'll steal and eat it too." However, because the people had made a sturdy enclosure, it could not get in. Since the goat could not enter it, it tried hard to break it and thought of eating the sapling of the elixir inside. However, it could not get inside. The old Kachin houses were not very tall. Since they were not very tall, the goat could climb the ladder of the house. And it entered the house. Seeing the opportunity when the people went to work in the fields, the goat sneaked into the house and jumped into the enclosure from the window. And it ate the leaves of the elixir of immortality. From the time it ate them, the goat became very beautiful. Long horns and a beard grew on it. Long ago, humans and animals lived separately. So, the goat and the rooster returned to the land where the animals lived. Upon returning, the animals asked the two, "Oh my, you both have become so beautiful!" "What did you eat to become so beautiful?" The two replied, "We secretly ate the elixir of immortality that the humans are growing." The other animals said, "In that case, we'll eat it too." The two replied, "It's impossible for you all." "You can't enter the enclosure." "Because the humans have surrounded the elixir with a strong enclosure." "So, you all can't get inside." However, there was an elephant among the animals. So, the animals said, "We'll cooperate and get in," and they really went there and broke the enclosure where the elixir of immortality was planted. And then, the animals ate up the elixir of immortality completely. This concludes the first half. Next time, I'll tell you about the second half. Thank you. Continuing from last time, I will talk about "Why we started offering livestock to the spirits." Because all the animals ate the elixir of immortality like this, diseases spread among humans. Humans also lost their strength and could not work as they used to. So humans went back to the land of the spirits to ask for the elixir of immortality. When they asked for it, the heavenly spirits called the animals and said, "Why did you all eat the elixir of immortality that we gave to humans?" "Because you ate it," "from now on, you must live with humans." "Live together," "and help with human tasks." "Help with anything." As commanded by the heavenly spirits, the animals began to assist humans. They lived in this manner, but the animals grew tired of living with humans and lied for a while before running away. Having run away, the relationship between humans and animals deteriorated. Because of this, humans once again went to the land of the heavenly spirits. Upon arriving, they informed the spirits again, and the spirits said, "You animals ate the elixir of immortality that was given to humans." "Therefore, live with the humans," "even though we told you to help them" "you didn't help them." "So, this time, you must live with humans without fail." "You must not run away." The spirits also said to the humans, "Even if you humans come seeking the elixir of immortality like this time," "we cannot give it to you." "Instead of it," "let us entrust you with the lives of the animals that consumed your elixir of immortality." "If you offer their lives to us through rituals," "we will grant the elixir of immortality again." "We will also cure your diseases." Since then, when humans fell ill, they started offering animals to the spirits. When offering to the spirits, they used divination leaves. They used Shaba leaves. When the priest divined, if he said, "To cure this disease, a cow must be offered," people offered a cow no matter what. If he said, "A pig must be offered," they offered a pig. If he said, "A fowl must be offered," they offered a fowl. They offered them to the spirits. For big spirits, they offered big animals, and for small spirits, they offered small animals. If the illness was severe, they offered animals that corresponded to the severity to the spirits. If the illness was minor, they offered animals that corresponded to its severity to the spirits. They offereded them to the spirits. The animals offered to the spirits were tied up, but they were not killed and offered immediately. They were tied up, and if it was a cow, a ceremony was performed for 2 days. During the ceremony, the priest said to the animal, "We humans do not kill you without reason." "It's because your ancestors ate our elixir of immortality." "Because of that, we have diseases." "We must receive the elixir of immortality from the heavenly spirits again." "But it's not easy to obtain." "As the spirits commanded your ancestors," "we must offer your lives to the spirits," "so we have to kill you." Only after the priest said this, did they kill the animal. And when the priest spoke for the first time during the ceremony, holding a Kumba leaf, he said "Hka Hpaw." The meaning is "Please pay the debt first." Then, the priest said to the offered animal, "You must die today for this reason." "Please don't think it's because of your sin." "It's not your sin." "It's because you animals ate the elixir of immortality." "Now you must repay that debt." The priest said this, pleading and judging on his own, and after performing the ceremony, they killed the cow and offered it to the spirits. When offering the cow to the spirits, humans ate the meat, and the animal's life was offered to the spirits. This is the reason why we kill animals when offering them to the spirits. Other ethnic groups might think we are needlessly killing animals. However, we offer animals to the spirits because of such history, wisdom, and experience. The old people conveyed this through this story. Thank you. Transcription (Lu Awng & La Ring) Ya hkai dan na maumwi gaw "U Wa sat nna nat jaw jau hpang wa ai lam Daw 1" hpe hkai dan na re. Moi shawng de shinggyim masha ni hpe mahtum mahta nat ni gaw ndai nat ga kaw na nang shinggyim mung de shayu dat ai shaloi gaw, tsi hkrung tsi nan ngu ai, n machyi ai, asak galu ai, n si ai ngu ai tsi hpun hpe jaw dat ai da. Jaw dat ai nhtoi kaw na shinggyim masha ni gaw, ndai tsi ru tsi pawt hpe wang nhpan kum nna, atsawm sha kadai n lu sa lagu sha hkra hkai da ai da. Shinggyim masha ni gaw dai hpe di sha na, si mung n si, tsawm htap wa, machyi makaw mung n nga rai na, grai tsawm htap na nga ma ai da. Ndai shinggyim masha ni hkam kaja, asak galu tsawm htap na nga ai hpe gaw, dusat ni gaw chye gaw chye ma ai da. Rai ti mung, myi na zawn, nhpan kum na hkai da ai majaw she dai sun kata de n lu shang sa di sha ma ai da. Kaga dusat ni n lu shang ai rai ti mung U La gaw singkaw tu ai majaw she dai sun de pyen shang na dai tsi hkrung tsi nan hpe di sha ai da. Dai di sha dat ai shani kaw na she dai U La kaw jaw ban ningti wa she grai tsawm hkra kaba prut pru wa ai da. Nkau mi gaw jaw ban hpe "Ningti" ngu ai re. U La na lagaw kaw mung grai masen ai lagaw lamyin ju ni tu wa ai da. Shing rai dai U La gaw grai tsawm ai U La kaba byin wa ai da. Shaloi she, bainam wa gaw dai hpe mu na U La hpe san sai da. "Ga, nang nde de wa mi tsawm wa ai gaw, ganing rai tsi ni wa sha ata?" "Moi gaw nang ndai zawn n re ai le." "Ya ya gaw grai tsawm wa nga ai le," ngu tsun san yang she U La wa gaw "Le shinggyim masha ni hkai da ai tsi hkrung tsi nan nga ai ngai dai alap hpe di sha na" "ndai hku byin wa ai re," ngu yang she, Bainam mung grai tsawm mayu wa sai da. Grai tsawm mayu wa na she "Ngai ma lagu sha na re," ngu ai da. Rai ti mung wang nhpan hpe shinggyim masha ni gaw grai ngang hkra kum da ai majaw she n lu shang ai da. Ya bainam gaw n lu shang rai yang she grai shakut na wang nhpan je na shang na matu, shang na tsi hpun hpe lu sha na matu myit ai da. Rai ti mung n lu shang ai da. Moi na Jinghpaw nta ni gaw nau n tsaw ai da. Nau n tsaw yang she Jinghpaw nta na lakang ni hpe bainam gaw lu lung ai da. Nta kata de mung lu shang ai da. Shaloi she ndai shinggyim masha ni gaw nta kaw na jahkring mi pru hkawm, yi sa hpa sa re shaloi she, ndai bainam wa gaw nta ntsa de lagu lung rai na, nta hkuwawt hku kaw na she sun kata de gumhtawn bang na, dai tsi hkrung tsi nan lap hpe di sha kau ai da. Dai tsi hkrung tsi nan lap hpe lu di sha ai kaw na she bainam mung grai tsawm hkra rung ni nhka mun ni mung grai tsawm hkra galu tu wa ai da. Moi gaw shinggyim masha ni hte dutsat ni laga ga, san san rai na nga ma ai. Dai majaw she shan gaw shanhte dutsat ni nga ai ga de bai wa ma ai da. Du re shloi gaw shan hpe hkap san ma ai hku rai nga. "Ga, nan grai tsawm wa nga ai le." "Ganing rai na, hpa ni sha na tsawm wa ata?" ngu san ai da. Dai shaloi shan gaw "An hkawng, shinggyim masha ni hkai da ai tsi hkrung tsi nan hpe lagu di sha na re," ngu ai da. Kaga dusat ni mung, "Rai yang gaw, anhte mung sha mayu ai," ngu bai tsun ai da. Shaloi shan gaw "Nanhte ni lu shang sha na n re." "Lu shang di sha na n re." "Shinggyim masha ni grai ngang hkra chyip hkra wang nhpan ni hte kum da ai." "Dai majaw nanhte ni lu di sha na n re," ngu yang she, dusat ni kaw gaw, magwi ni mung lawm ai le. Dai yang she, dusat ni gaw "Anhte ni yawng hpawng na, kanawng kapang kau na re," ngu na she, kaja wa sha sa na dai tsi hkrung tsi nan hkai da ai sun wang nhpan ni hpe yawng pawng na kanawng kapang kau ma ai da. Shing rai na, dusat ni yawng gaw atsai di sha kau ai da. Daw 1 gaw ndai kaw ngut sai re. Hpang na bat bai daw 2 hpe bai hkai dan na re. Yawng hpe grai chyeju kaba sai law. Ya ndai bat hta gaw mani na bat hkai dan mat wa ai "U wa sat nna nat jaw jau hpang wa ai lam daw 2" hpe bai matut hkai dan na re. Ndai zawn rai dusat ni yawng gaw shinggyim masha ni na tsi hkrung tsi nan hpe sha kau ya rai yang gaw shinggyim masha ni kaw machyi makaw mung law wa sai da. Rai na she, bungli galaw ai lam hta mung, myi na daram atsawm n rawng mat wa sai le. Rai yang gaw shinggyim masha ni gaw nat ga de bai lung na tsi hkrung tsi nan bai sa hpyi ai da. Sa hpyi ai shaloi gaw, Mahtum Mahta ni gaw dusat ni hpe ma shaga rai na "E nanhte gaw shinggyim masha ni hpe anthe jaw dat ai tsi hkrung tsi nan hpe nanhte hpa rai na yawng sha kau ai rai ta?" "Ya na zawn nanhte sha kau ai majaw gaw" "nanhte ni shinggyim masha ni hte rau nga ra na re." "Rau nga na she" "shanhte hpe bungli bungsi mung garum ra na re." "Hpa lam hta rai ti mung nanhte garum u," ngu na tsun dat ai da. Rai yang gaw Mahtum Mahta ni tsun dat ai hte maren, kaja wa mung dusat ni gaw shinggyim masha ni hpe garum sai da. Garum rai na nga rai yang she, dusat ni gaw shinggyim masha ni hte rau nga n kam wa na she shinggyim masha ni hpe she jahkring mi sha nga masu na she bai hprawng mat ai da. Bai hprawng mat wa na shinggyim masha ni hte dusat ni gaw n ram wa sai da. N ram wa rai yang gaw shinggyim masha ni gaw nat ga de kalang bai lung wa sai da. Lung wa na she, Mahtum Mahta ni hpe bai tsun rai yang gaw Mahtum Mahta ngu ai gaw nat ni rai nga. "Nanhte gaw shinggyim masha ni hpe jaw dat ai tsi hkrung tsi nan hpe sha kau ya sai." "E, de a majaw nanhte ni shinggyim masha ni hte rau nga na" "shanhte hpe garum u ngu yang mung" "nanhte n hkraw ai." "E dai re majaw gaw ya na kalang gaw nanhte nga nan nga ra ai." "N lu hparawng na re." Rai na me e shinggyim masha ni hpe mung htet dat ai gaw, "Nanhte shinggyim masha ni ndai hku tsi hkrung tsi nan lung na sa hpyi ti mung" "n jaw sai." "Tsi hkrung tsi nan a malai" "nanhte a tsi hkrung tsi nan sha ai ndai dusat dumyeng ni a nsoi nsa hpe nanthe hpe ap ya na." "Dai nsoi nsa hpe anhte hpe jaw jau yang" "anhte nanhte hpe tsi hkurng tsi nan bai jaw na." "Ana hpe mung shamai shatsai ya na," ngu dat ai da. Dai shani kaw na shinggyim masha langai mi machyi yang gaw nat jaw hpang wa ai re da. Nat jaw ai shaloi gaw hpa ni galaw ai i ngu yang gaw, ningwawt wawt ai da. Shaba wawt ai hte mung bung ai re. Dai nat dumsa ni ningwawt wawt yang she "Ah ndai machyi makaw gaw Nga sat ra na re," ngu yang, shinggyim masha ni gaw n lu lu hkra tam na sat ai da. "Wa sat na mai na ram re," nga yang mung Wa, "U sat na U hte mai na ram" rai yang mung U sat na nat jaw jau ai re. Nat kaba yang kaba ai hku, kaji yang kaji ai hku, machyi makaw sawng yang sawng ai hku, n sawng yang n sawng ai hku. jaw jau ma ai da. Dai sat ai dusat hpe she gyit na gyit dun la na kalang ta dai kaw sat na jaw jau ai hku n re ai da. Gyit dun la da na she Nga rai yang gaw nat dumsa wa gaw lahkawng ya dumsa sa ai da. Dumsa sa ai shaloi gaw "Nang hpe ndai hku anhte shinggyim masha ni nsa hpe aroi arip na majoi mi galaw ai n re ai." "Na a nji nwa ni mahtang gaw anhte shinggyim masha ni a tsi hkrung tsi nan hpe sha kau ya sai." "Ya anhte shinggyim masha ni machyi makaw byin wa sai." "Tsi hkrung tsi nan Mahtum Mahta ni kaw na la ra sai." "Rai ti mung majoi la n mai ai." "Ndai nanhte a nji nwa ni hpe nat ni htet da ai maren" "anhte nanhte a nsoi nsa hpe ap yang she dat yang she nga ai majaw" "nanhte hpe sat ra ai re yaw," ngu na dumsa wa tsun ngut ai shaloi she sat ai re da. Shing rai yang gaw dumsa wa gaw nambat langai ga tsun ai shaloi ndai kumbang lang na "Hka hpaw" shawng ngu ai da. Lachyum gaw "Hka hpe shawng hpaw dat ya ai," ngu lachyum re da. Dai shaloi dumsa wa gaw "E, nang gaw ndai hku ndai hku rai nna nang si ra sai, dai ni gaw." "Dai majaw nang na yubak yubyen mung hkum shagun." "Yubak n lu na, nang hpe sat ai majaw." "Nanhte dusat ni sha kau ya ai tsi hkrung tsi nan a majaw" "ya nanhte hka sa wa ai she re," ngu na she Dai dumsa wa dara na she i tinang dara tinang dang la ai ngu na she dumsa ngut na dang la ai shaloi gaw Nga hpe galun sat na she nat jaw jau ai re da. Ndai Nga kaw na ndai nawng kau ya na she ashan hpe gaw shinggyim masha ni sha rai na nsa hpe gaw nat ni hpe nawng jaw kau ya ai re da. Ndai gaw hpa majaw anhte Jinghpaw Wunpawng ni nat jaw ai hta dusat ni hpe sat ra ai lam re. Masha amyu ni yu yang gaw ning majoi joi wa gyit galun na sat kau ai hku shadu na re. Rai ti mung nat jaw jau ai lam hta shi a labau hte labau shinggyim masha ni a baw nu machye machayng ndai hku nga ai re ngu ai lam hpe moi na masha kaba ni ndai hku hkai dan ai re law. Yawng hpe grai chyeju kaba sai law. Picture Story Version https://doi.org/10.15026/0002000179. Language as given: Jinghpaw
Format:		Digitised: no Media: Video
Identifier:		KK3-0117
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK3/0117
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/KK3/0117/KK3-0117-A.eaf
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		http://catalog.paradisec.org.au/repository/KK3/0117/KK3-0117-B.eaf
		http://catalog.paradisec.org.au/repository/KK3/0117/KK3-0117-B.mp3
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Type (DCMI):		MovingImage
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:KK3-0117
DateStamp:		2025-10-17
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Keita Kurabe (compiler); Keita Kurabe (depositor); Ja Seng Roi Sumdu (speaker); Htoi Awng Kahtantu (illustrator). 2023. Pacific And Regional Archive for Digital Sources in Endangered Cultures (PARADISEC).
Terms:		area_Asia country_MM dcmi_MovingImage iso639_kac olac_language_documentation olac_primary_text olac_text_and_corpus_linguistics
Inferred Metadata
Country:		Myanmar
Area:		Asia