OLAC Record: Dumsa a lam (The shaman) with English translation

OLAC Record
oai:paradisec.org.au:KK1-0820

Metadata

Title: Dumsa a lam (The shaman) with English translation

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

Bibliographic Citation: Keita Kurabe (collector), Keita Kurabe (depositor), D. Hkawn (speaker), 2017. Dumsa a lam (The shaman) with English translation. X-WAV/MPEG/XML. KK1-0820 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/5989e51e0fad6

Contributor (compiler): Keita Kurabe

Contributor (depositor): Keita Kurabe

Contributor (speaker): D. Hkawn

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

Coverage (ISO3166): MM

Date (W3CDTF): 2017-02-12

Date Created (W3CDTF): 2017-02-12

Description: Translation (Htoi San) Now I am telling the story about "A shaman." This shaman lived in the village on the way to the mountain, and his words were sure to come to be true. This shaman (known as nat-priest) performed many kinds of functions like the processes of the ancient traditional wedding, leading the harvesting time, and having the first crop. One time, he chanted and officiated at a wedding then went back home. This shaman took the drug (heroin) and chewed betel quid. Soon after he came back from that wedding, he got sick a bit and a bit. His wife called him, "Father, let's eat." - but no replies from him. His children suspected him so that they went and turned over his father's hands. They found out his father was still breathing. His body was not moving, but he was still breathing. The next day, he did not wake up, even so, his children could see him inhale and exhale, and his heart was still pounding. Hence, they told their mother, "Mother, what's wrong with our father?" It has already been two days that he didn't wake up, and how many more days will be like this? Something was wrong with him. Shall we call another shaman for him to be prognosticating? Their mother replied, "I want to wait and see what is going on with your father." Then she prepared the drug, betel quid, the food, and put them beside him as usual. They were amazed that the food was gone. After three days, while his wife was making the drug and giving it to him, he got back to normal. As soon as he awoke, his children and wife told him, "Father, you didn't wake up for three days, and we were so worried. He woke up soon after he asked for the drug on the third day. He feebly got up and told his family, "Why are you so upset about this?" "I am just following my master far away from the sun for my shaman to be more powerful." "I simply went up to the sun, so don't be disappointed," and he repeated, "I climbed up to the sun." "Now, I am coming back. There were orders for me from the sun." He explained, "They told me back and wanted me to work properly with my shaman work." Listening to their father's explanation, they were surprised. There were no injections, no pills, and no treatment for three days passing out - the children were shocked at his father's return. At that time, one of his children asked him, "Father, when you are getting old, I will be like you (shaman)." He responded to his child, "Yes, you can do it, but I am still in my middle age, and you don't need to be now. When I am getting old, I will hand it over to you." Mother denied him from being a shaman as father fainted like this. All the family members sacrificed spirits (nat) for his father's awakening and being together with them. Another child told him, "Father, I am afraid that you will be asleep like before." - then two of them watched over his father. Father impressively told, "Aww, my children, even though I work as a shaman, you are so worried about me. That's why you two cannot be a shaman, and you are so distressed about each other, which is good for me to be a shaman." "But you cannot be a shaman." "There will be no more shamans like these later on your days." Father continued his talking to his children, "We can do shaman works these days, but there will be no more shamans in your times." Here is the end of the story. Transcription (Lu Awng) Ya ngai bai hkai na maumwi gaw dumsa langai a lam re. Ndai dumsa gaw bum lam kahtawng mare kaw e nga ai grai kang ai dumsa langai re da. Ndai dumsa wa gaw shi gaw moi prat na ndai numwawn numla num hkungran ndai shanhte ni mam nnan sha yang dai mare kaw shi chyu sha dumsa sa re dumsa langai re da. Re yang she shanhte kalang mi na gaw da dai hkungran poi langai kaw e nat sa dumsa re kaw e shi dumsa ngut re na shanhte nta kaw bai wa re da. Ndai dumsa wa gaw kani mung lu, malut mung maya re dumsa re da. Hkungran poi kaw na wa re na shi gaw kachyi mi masha nta masha ni yu yang kachyi mi machyi machyi re wa machyi taw nga ai da. Dai she madu jan gaw na wa e shat sha sa ka ngu jang n htan ai da. Nhtan yang gaw shi kasha ni gaw bai ta ni wa gale yu re yang gaw shi gaw nsa gaw sa taw nga da. Dan re na shamu gaw n shamu nsa gaw sa taw nga rai, hpang jahpawt bai yu yang mung rawt mung nrawt wa, nsa sha sa taw, salum kaw sha salum nsa gaw hkawm rawt gaw n rawt wa rai she kasha ni gaw nu e wa ndai gaw hpa byin ai kun ya kade ya du hkra 2ya du wa timmung nrawt wa ai gaw lama ma byin ai re sam ai, kaga dumsa ni hpe shaga na bai shaba wawt yu ga ngu na tsun ai da. Dai shaloi gaw kanu gaw e na wa kaning re re mi re naw madat yu ga naw yu ga ngu na bai nga taw re yang, shi yup malap taw nga ai n dum taw ai retim mung madu jan gaw dai kaw kani ni shadu la na tawn ya, malut ni tawn ya, shat ni tawn ya. Shat ni gaw bai ma wa, dai hku re yang mau ai da. Hpang e gaw shi e 3 ya nga yang she shi hpe kani shadu jaw re hpang gaw shi dum wa ai da. Dum wa yang she kasha ni madu jan ni gaw wa nang gaw 3 ya ya ting mi yup malap mat ai gaw nang an nu ni grai myit ru ai le ngu na san ai da. Shaloi gaw 3 ya ngu na shaloi she shi hka ni hpyi re na rawt wa ai da. Gari kawa rai rawt wa re shi kawa gaw da nan nu ni nhpa rai myit ru ai da. Ngai gaw i grau dumsa kang na matu ngai hpe shangun ai wa i hto jan ga de na wa shaga mat wa re. Jan ga de she lung mat wa ai mi nanhte hpa hkum myit htum mu, ngai jan ga de lung ai re. Ya bai yu wa sai , jan ga kaw na ni ngai hpe shangun dat ai. Ndai dumsa hpe e matut na grau kang ka hkra galaw u nga shangun dat ai ngu na shanhte bai sa tsun ai da. Dan re yang shi kasha ni gaw mau mat ai da. 3 ya tup malap taw mat ai hpa tsi mung nhtu tsi mung nsha re na bai hkrung wa ai majaw kasha ni gaw grai mau mat ai da. Dai shaloi kasha langai mi gaw wa nang ding la yang ngai bai dumsa na yaw ngu tsun ai shaloi gaw kasha hpe gaw mai ai wa ya asak naw ram ai majaw nang hkum dumsa, ya wa dingla jang wa a ap ai shani nang bai hkam la u ngu tsun ai da. Dai shaloi shi nu gaw ndai madu wa malap mat ai hpe yu tsang ai majaw nmai dumsa ai ngu na tsun ai da. Dan re she hpang e gaw shan nu wa ni yawng hkra ahkum sha re na she shi wa bai dum wa ai ngu majaw shanhte nat bai kalang bai galaw ai da. Dai shaloi kasha langai mi gaw wa nang bai malap mat na hpe tsang ai ngu na shan nau ni yawng hkra kawa shan nau 2 marai 2 gaw kawa na makau kaw sin taw nga ai da. Dan re yang kawa gaw mau ai da, aw nye kasha ni ngai nat she dum sa sa tim ngai hpe grai tsang nga ai, dai majaw nan nau ni gaw nmai dumsa sai, ndai hku tsang hkat ai re yang ngai dumsa ai ndai lam gaw kaja gaw kaja ai. Retim nan nau ni gaw nmai dumsa ai ngu na tsun ai da. ya hpang htawm hpang de gaw ning re dumsa masha ni gaw nnga wa na re. Ya ahkyng aten gaw anhte dumsa tim nanhte prat hta gaw dumsa ni nnga mat wa sa na re ngu na kawa gaw kasha ni hpe dai hku tsun ai da, maumwi gaw ndai hte kaw htum sai.. Language as given: Jinghpaw

Format: Digitised: no Media: Audio

Identifier: KK1-0820

Identifier (URI): http://catalog.paradisec.org.au/repository/KK1/0820

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/KK1/0820/KK1-0820-A.wav

http://catalog.paradisec.org.au/repository/KK1/0820/KK1-0820-A.mp3

http://catalog.paradisec.org.au/repository/KK1/0820/KK1-0820-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:KK1-0820

DateStamp: 2021-05-18

GetRecord: OAI-PMH request for simple DC format

Search Info
Citation: Keita Kurabe (compiler); Keita Kurabe (depositor); D. Hkawn (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:KK1-0820
Up-to-date as of: Fri Sep 29 1:56:13 EDT 2023

Metadata
Title:		Dumsa a lam (The shaman) with English translation
Access Rights:		Open (subject to agreeing to PDSC access conditions)
Bibliographic Citation:		Keita Kurabe (collector), Keita Kurabe (depositor), D. Hkawn (speaker), 2017. Dumsa a lam (The shaman) with English translation. X-WAV/MPEG/XML. KK1-0820 at catalog.paradisec.org.au. https://dx.doi.org/10.4225/72/5989e51e0fad6
Contributor (compiler):		Keita Kurabe
Contributor (depositor):		Keita Kurabe
Contributor (speaker):		D. Hkawn
Coverage (Box):		northlimit=27.331; southlimit=23.137; westlimit=95.335; eastlimit=98.498
Coverage (ISO3166):		MM
Date (W3CDTF):		2017-02-12
Date Created (W3CDTF):		2017-02-12
Description:		Translation (Htoi San) Now I am telling the story about "A shaman." This shaman lived in the village on the way to the mountain, and his words were sure to come to be true. This shaman (known as nat-priest) performed many kinds of functions like the processes of the ancient traditional wedding, leading the harvesting time, and having the first crop. One time, he chanted and officiated at a wedding then went back home. This shaman took the drug (heroin) and chewed betel quid. Soon after he came back from that wedding, he got sick a bit and a bit. His wife called him, "Father, let's eat." - but no replies from him. His children suspected him so that they went and turned over his father's hands. They found out his father was still breathing. His body was not moving, but he was still breathing. The next day, he did not wake up, even so, his children could see him inhale and exhale, and his heart was still pounding. Hence, they told their mother, "Mother, what's wrong with our father?" It has already been two days that he didn't wake up, and how many more days will be like this? Something was wrong with him. Shall we call another shaman for him to be prognosticating? Their mother replied, "I want to wait and see what is going on with your father." Then she prepared the drug, betel quid, the food, and put them beside him as usual. They were amazed that the food was gone. After three days, while his wife was making the drug and giving it to him, he got back to normal. As soon as he awoke, his children and wife told him, "Father, you didn't wake up for three days, and we were so worried. He woke up soon after he asked for the drug on the third day. He feebly got up and told his family, "Why are you so upset about this?" "I am just following my master far away from the sun for my shaman to be more powerful." "I simply went up to the sun, so don't be disappointed," and he repeated, "I climbed up to the sun." "Now, I am coming back. There were orders for me from the sun." He explained, "They told me back and wanted me to work properly with my shaman work." Listening to their father's explanation, they were surprised. There were no injections, no pills, and no treatment for three days passing out - the children were shocked at his father's return. At that time, one of his children asked him, "Father, when you are getting old, I will be like you (shaman)." He responded to his child, "Yes, you can do it, but I am still in my middle age, and you don't need to be now. When I am getting old, I will hand it over to you." Mother denied him from being a shaman as father fainted like this. All the family members sacrificed spirits (nat) for his father's awakening and being together with them. Another child told him, "Father, I am afraid that you will be asleep like before." - then two of them watched over his father. Father impressively told, "Aww, my children, even though I work as a shaman, you are so worried about me. That's why you two cannot be a shaman, and you are so distressed about each other, which is good for me to be a shaman." "But you cannot be a shaman." "There will be no more shamans like these later on your days." Father continued his talking to his children, "We can do shaman works these days, but there will be no more shamans in your times." Here is the end of the story. Transcription (Lu Awng) Ya ngai bai hkai na maumwi gaw dumsa langai a lam re. Ndai dumsa gaw bum lam kahtawng mare kaw e nga ai grai kang ai dumsa langai re da. Ndai dumsa wa gaw shi gaw moi prat na ndai numwawn numla num hkungran ndai shanhte ni mam nnan sha yang dai mare kaw shi chyu sha dumsa sa re dumsa langai re da. Re yang she shanhte kalang mi na gaw da dai hkungran poi langai kaw e nat sa dumsa re kaw e shi dumsa ngut re na shanhte nta kaw bai wa re da. Ndai dumsa wa gaw kani mung lu, malut mung maya re dumsa re da. Hkungran poi kaw na wa re na shi gaw kachyi mi masha nta masha ni yu yang kachyi mi machyi machyi re wa machyi taw nga ai da. Dai she madu jan gaw na wa e shat sha sa ka ngu jang n htan ai da. Nhtan yang gaw shi kasha ni gaw bai ta ni wa gale yu re yang gaw shi gaw nsa gaw sa taw nga da. Dan re na shamu gaw n shamu nsa gaw sa taw nga rai, hpang jahpawt bai yu yang mung rawt mung nrawt wa, nsa sha sa taw, salum kaw sha salum nsa gaw hkawm rawt gaw n rawt wa rai she kasha ni gaw nu e wa ndai gaw hpa byin ai kun ya kade ya du hkra 2ya du wa timmung nrawt wa ai gaw lama ma byin ai re sam ai, kaga dumsa ni hpe shaga na bai shaba wawt yu ga ngu na tsun ai da. Dai shaloi gaw kanu gaw e na wa kaning re re mi re naw madat yu ga naw yu ga ngu na bai nga taw re yang, shi yup malap taw nga ai n dum taw ai retim mung madu jan gaw dai kaw kani ni shadu la na tawn ya, malut ni tawn ya, shat ni tawn ya. Shat ni gaw bai ma wa, dai hku re yang mau ai da. Hpang e gaw shi e 3 ya nga yang she shi hpe kani shadu jaw re hpang gaw shi dum wa ai da. Dum wa yang she kasha ni madu jan ni gaw wa nang gaw 3 ya ya ting mi yup malap mat ai gaw nang an nu ni grai myit ru ai le ngu na san ai da. Shaloi gaw 3 ya ngu na shaloi she shi hka ni hpyi re na rawt wa ai da. Gari kawa rai rawt wa re shi kawa gaw da nan nu ni nhpa rai myit ru ai da. Ngai gaw i grau dumsa kang na matu ngai hpe shangun ai wa i hto jan ga de na wa shaga mat wa re. Jan ga de she lung mat wa ai mi nanhte hpa hkum myit htum mu, ngai jan ga de lung ai re. Ya bai yu wa sai , jan ga kaw na ni ngai hpe shangun dat ai. Ndai dumsa hpe e matut na grau kang ka hkra galaw u nga shangun dat ai ngu na shanhte bai sa tsun ai da. Dan re yang shi kasha ni gaw mau mat ai da. 3 ya tup malap taw mat ai hpa tsi mung nhtu tsi mung nsha re na bai hkrung wa ai majaw kasha ni gaw grai mau mat ai da. Dai shaloi kasha langai mi gaw wa nang ding la yang ngai bai dumsa na yaw ngu tsun ai shaloi gaw kasha hpe gaw mai ai wa ya asak naw ram ai majaw nang hkum dumsa, ya wa dingla jang wa a ap ai shani nang bai hkam la u ngu tsun ai da. Dai shaloi shi nu gaw ndai madu wa malap mat ai hpe yu tsang ai majaw nmai dumsa ai ngu na tsun ai da. Dan re she hpang e gaw shan nu wa ni yawng hkra ahkum sha re na she shi wa bai dum wa ai ngu majaw shanhte nat bai kalang bai galaw ai da. Dai shaloi kasha langai mi gaw wa nang bai malap mat na hpe tsang ai ngu na shan nau ni yawng hkra kawa shan nau 2 marai 2 gaw kawa na makau kaw sin taw nga ai da. Dan re yang kawa gaw mau ai da, aw nye kasha ni ngai nat she dum sa sa tim ngai hpe grai tsang nga ai, dai majaw nan nau ni gaw nmai dumsa sai, ndai hku tsang hkat ai re yang ngai dumsa ai ndai lam gaw kaja gaw kaja ai. Retim nan nau ni gaw nmai dumsa ai ngu na tsun ai da. ya hpang htawm hpang de gaw ning re dumsa masha ni gaw nnga wa na re. Ya ahkyng aten gaw anhte dumsa tim nanhte prat hta gaw dumsa ni nnga mat wa sa na re ngu na kawa gaw kasha ni hpe dai hku tsun ai da, maumwi gaw ndai hte kaw htum sai.. Language as given: Jinghpaw
Format:		Digitised: no Media: Audio
Identifier:		KK1-0820
Identifier (URI):		http://catalog.paradisec.org.au/repository/KK1/0820
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/KK1/0820/KK1-0820-A.wav
		http://catalog.paradisec.org.au/repository/KK1/0820/KK1-0820-A.mp3
		http://catalog.paradisec.org.au/repository/KK1/0820/KK1-0820-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:KK1-0820
DateStamp:		2021-05-18
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Keita Kurabe (compiler); Keita Kurabe (depositor); D. Hkawn (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