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oai:soas.ac.uk:MPI1204173

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Title:Christensen Fund Literacy Materials: Traditional Narratives
CF_LM_narratives
The languages of northern Ambrym
Contributor (editor):George Andrew
Isaiah Bong
Ephraim Hari
Contributor (illustrator):Zakary Bong
Contributor (researcher):Michael Franjieh
Coverage:Vanuatu
Date:2014-04-01
Description:This bundle contains the community outputs that were developed from a grant from the Christensen Fund. In total there are 30 books that are edited versions of traditional stories that appear elsewhere in the archived materials. CF_LM_BR1_1: This is a story and sand drawing of Tengweli. Tengweli had an affair with his brother's wife. She had a tattoo and he went and drew that tattoo on the ground after he left her. His brother came and saw the drawing and knew someone had been with his wife so he called together the village and discovered it was his brother. He took him to his garden and he killed him. A few days later he took his wife there and forced her to dig up his dead brother and eat him. She ate him and ran away and pretended to throw herself off a cliff. Her husband was distraught and threw himself off the cliff. She then came home and threw up the dead brother who came back to life. CF_LM_BR1_2: his is a story of Bwerang Mwel, a high ranked male who was digging up the nests of birds and found a baby Lisepsep who was covered in cycad leaves, which are reserved for high ranking men. He removed the leaves. Later the Lisepsep's mother came and found her baby and chased Bwerang Mwel. He ran away and outwitted her. He called a meeting and the villagers gathered weapons to kill Lisepsep but Lisepsep had ran away. CF_LM_BR1_3: This is the story of a man who lived in a cave by the sea. He called a group of children over to his cave and he swallowed them whole. One of the children ran home. He found the evil man's nephew who pretended he was dead and sent the child to get the evil uncle to come and cry at his funeral. When he came they killed him and freed the children in his belly. CF_LM_BR2_2a & 2b: Bong Ranli tells the story of his family origins. He talks about when the God Barrkolkol came to Ambrym and created all the villages. But when he came to Haworr he found a female tree spirit and a boy already living there. These are Bong Ranli's ancestors. Generations later one boy started rubbing sticks and created fire for the first time which always stayed lit in the nakamal. One day the fire turned into lightning and making earthquakes. The fire landed on a banana tree and they took it and planted it in another village, but it kept making noise and they moved it again until it was in the middle of the island and hung it on a devil nettle tree which became the volcano Marum Liglarr. CF_LM_BT4_1: Benjamin Tofor tells the story of the God Barrkolkol and how he came to create the villages on Ambrym but found Bungyam and several other people and spritis already living there. CF_LM_BT4_2: he story of how Captain Cook came and anchored of of Fonaa village and brought oranges as gifts for the people. The old men of Ambrym reciprocated and gave yams to Captain Cook and they said am rrem 'your yams' which Captain cook thought was the name of the island, that is why the island is called Ambrym. Linguistically there is an interesting usage of the words for left and right whic can mean anticlockwise and clockwise around the island. CF_LM_BT4_3: Benjamin Tofor tells the story of the Rat and the Buff-banded Rail (Gallirallus philippensis) and the Lisepsep devil. They were collecting breadfruit and Lisepsep heard them and chased and caught the rat. He was going to eat the rat but the rail came back with a scary tamake mask and killed the Lisepsep. They ate the Lisepsep. Linguistically this is a good example of narrative repetition. CF_LM_EH1_4: Epheraim Hari tells the story of the Wunu 'foolish/opposite men' who are a lineage of people from Nolili who do foolish things. He tells the story of how they went to the creek and they mistook the shadow of some fruit in the water for the real thing. They dived in and hit their head on a stone and died. Only one was left alive who tallied the dead on a stone (the picture included). He ran away and made a new village in Wou.. CF_LM_GA1_1: George Andrew tells the story of how Marum volcano erupted in 1913 and destroyed the hospital in Lonwolwol. A taboo man from Tou had blocked a coconut palm but one Sunday the congregation from the Christian church in Lonwolwol came and drank his coconuts. He got angry and made the volcano erupt and destroy Lonwolwol and the villagers. CF_LM_IB1_1: Isaiah Bong tells the story of a man from Fanbo who was picking breadfruit, he picked ten, but when he climbed down he only found nine. He followed the creek to the sea and found the breadfruit in a natural sea hole – he named this after the breadfruit - Tubwelnga. CF_LM_JN1_1:Job Nungnung tells the story of two newlyweds where the wife dies on the wedding night. The husband hears a voice telling him to walk into a hole and turn around and your wife will follow you. He does this an hears his wife scratching the side of the hole. He wants to look back but the voice tells him not to. He does not listen and looks back to disasterous consequences. Linguistically this is in the Ngeye dialect with some lexical differences to the Ngeli dialect. CF_LM_JT1_1: John Taso tells the story of a boy who grew up in the bush as his parents died. One day a Lisepsep came and saw that he was light-skinned. Lisepsep wanted to be light-skinned like him, but the boy was afraid that he would be eaten by the devil. So he tricked him and baked him alive. CF_LM_JT1_2: John Taso tells the story of a female Lisepsep who marries a human man. She comes and lives with him in his village. This is the lineage of Tiwor from Ranon. CF_LM_JT3_1: John Tining tells the story of how a family of eels destroy a taro garden. The villagers kill all the eels, except for one who comes back for revenge... Linguistically this is in the Ngeye dialect. CF_LM_JT3_3: John Tining tells the story of the cannibilism of a thief. The thief kept comeing to and from the southeast and stealing pigs. Finally the villagers of Lirri were fed up and killed him and his son and ate them. Linguistically this is in Ngeye dialect with lots of lexical differentiation. But also an interesting aspectual borrowing from Bislama – mas as in fo mas wuhu. CF_LM_ML1_2: alikli Lucy tells the story of Mureng, how a man saw a sacred kingfisher who was a spirit and turned into a woman. They got married. CF_LM_SB1_39: aksak tells the story of a man from Bogor who was making a male rank ceremony who saw a strange woman with her baby there. After the ceremony he asked her where she was from. He walked her home, but when he left her in the bush she jumped into a hole. Then the chief knew she was a Lisepsep. Lisepsep knew that she had been found out and that night came to kill the chieg. He waited for her and hit her with his club. She flew away and turned into a rock. CF_LM_SB1_1: Saksak Batokon tells the story of wild yam that turned into a boy. A woman dug up the wild yam and took it home and looked after it. The wild yam grew up. Tw women in Malakula had visions of him and their husband was jealous of wild yam so he came after him and abducted him and was going to eat him but he escaped with the two women. CF_LM_SB1_2: Saksak Batokon tells the story of the auya vine which grows around a tree, but when it reaches the top it dies as it is afraid of seeing the sea. The vine climbs down and destroys the garden but the people are angry and find out it is the vine so they cut him out and throw him in the sea. CF_LM_SB1_5: Saksak Batokon tells a story of some Wunu 'foolish people'. He tells the story of how they went to the creek and swam in the water when they were cold and then slept by the fire when they were hot. This is they way of the Wunu – they always do the opposite to what you shoudl do. CF_LM_SB1_6: Saksak Batokon tells a story of some Wunu 'foolish people'. He tells the story of how they tried to shoot a shotgun but the cartridges were wet, so they dried them in the sun and to test them out they aimed the shotgun at one of the Wunu. CF_LM_SB1_8: Saksak Batokon tells the story of Korku, who was in the bush and saw a fire. He went to look and found a woman was burning her garden. He wanted to steal the woman, but Mei Fyang from Norrme saw him and chased him away, but Korku hid under an overhang and escaped. CF_LM_SB1_9: Saksak Batokon tells the history of the Slit-Drums of Ambrym and how they became to be carved with faces on them. CF_LM_ST3_1: Saksak Tauleha tells the story of the Wunu (foolish people) who try and cut a huge stone in the creek to become a slit-drum,but were unsuccessful. Saksak is sitting on the alleged stone. CF_LM_ST3_2: Saksak Tauleha tells the story of the Wunu (foolish people) who try and pull a huge stone uphill to become a slit-drum, but the rope broke and crushed those who were pushing from behind. CF_LM_TM1_1: Teekon Masing tells the story of a Lisepsep devil from Fanbyak area who pretended to be a child's father to trick him and take him away and eat him. The child's father avenges his son's death by killing the Lisepsep and recovering the boy's remains. Linguistically this is in the Ngeye dialect. CF_LM_TS1_1: Thierry Sakan tells the story of Kitamol. Kitamol sees a woman washing a pig's intenstines and he wants to eat them. The woman says they are reserved for a high chief. But Kitamol still wants them so he kills the woman for them. Linguistically this is a good example of narrative repetition CF_LM_WK1_2: Wulukon tells the history of Lonol, and how coconuts were first discovered – ol 'coconut'. A coconut palm was foundgrowing in the grave of the mother of five brothers. They did not know what it was but when it grew they saw that it had fruit. Some of the brothers drank a coconut without the other's knowledge. When they drank they saw the moon and named it after the moon (also ol in North Ambrym). The other brothers found out and they had a big fight. CF_LM_WK1_3: Wulukon tells the story of Bwerang Kolkol who was killed by a Lisepsep. His two children grew up and avenged his death. File Description: There are 30 PDF files in the North Ambrym language in this bundle. The filenames of the traditional narratives have the bundle ID of the original recording included so that you can listen and see the original audio and video that accompany these edited stories.
Hemia ol buk blong storian we i bin go long ol skul long Not Ambrym. Hemia toti storian we i stap long akaev finis, be oli editem finis i go long buk. CF_LM_BR1_1: Hemia wan stori blong Tengweli. Hem i go stap wetem woman blong brata blong hem. Afta hem i go droem tatu blong woman ia long graon. Brata blong hem i kambak lukim sandroing ia mo i save se wan man i bin stap wetem waef blong hem. Hem i singaot wan miting mo faenemaot se hemi brata blong hem we i mekem nogud fasin ia. Hem i singaotem hem i kam long garen mo i kilim hem mo berem. Afta i telem waef blong hem blong digimaot mo kakae brata ia. Waef i kakae Tengweli. Afta hem i ronwe mo giaman se hem i jam long kilf, be hem i no jam. Man blong hem i sori tumas mo hem i jam tu! Woman ia i kambak long haos mo troemaot Tenweli. Tengweli i laef bakagen. CF_LM_BR1_2: emia storian blong Bwerang Mwel. Hem i wan hae man. Hem i stap digim ol pijin we i nes long graon. Hem i kam faenem wan bebi lisepsep devel we oli kaveremap wetem lif namwele. Hem i karemaot lif, be mama blong lisepsep i fanemaot mo i ronem Bwerang Mwel. Hem i ronwe long haos mo singaot ol man. Oli go ronem Lisepsep be hem i ronwe finis. CF_LM_BR1_3: Hemia storian blong wan man we i stap long wan kev. Man ia i singaotem ol pikinini i kam mo i solemdaon ol pikinini ia, be wan i ronwe long haos. I telemaot samting we i bin hapen mo oli giaman olsem wan man i ded mo oli singaotem man long kev blong kam krae from. Afta oli kilim man ia mo karemaot ol pikinini from bel blong hem. CF_LM_BR2_2a & 2b: Bong Ranli i telem storian blong history blong hem mo velej blong Haworr. Long taem bifo wan God i kamtru, nem blong hem Barrkolkol mo i bin stap kreatem ol velej. Be Taem we i kamtru long Haworr i faenemaot se i gat wan tri we hemi wan woman mo wan boe i stap wetem. Tufala i stamba blong famle blong Bongranli. Boe ia I putum ol jeneresen I kam. Wan boe blong hem I stap rabem tufala stik mo hemi feswan we hemi mekem faea. Oli holem taet faea ia long nakamal be wan dei I faeap mo I kam laetning. Mo I seksekem graon. Laetning ia I flae mo I stap long wan banana. Oli putum banana ia i go long ol narafala velej be i mekem tumas noes. Afta oli hangem long wan nangalat mo planem long medel blong aelen. Nangalat ia i kam volkenu. CF_LM_BT4_1: Benjamin Toforr i telem wan stori long saed blong Gol Barrkolkol, taem we i kam long Ambyrm blong kreatem ol velej i faenem Bungyam mo sam narafala man mo spirit i stap finis. CF_LM_BT4_2: torian blong Kaptan Kuk, taem we hem i bin kam long Ambrym mo givim ol aranis long ol man. Ol olfala oli bin givim ol yam long Kaptan Kuk mo oli talem am rrem 'yam blong yu' mo Kaptan Kuk hem i tink se hem i nem blong aelan – Ambrym! CF_LM_BT4_3: Benjamin Tofor i telem stori blong rat mo nambilak mo lisepsep. Rat mo nambilak tufala i stikim bredfruit be lisepsep i herem mo i ronem rat. I karem rat blong kakae be nambilak i ronem hem wetem wan tamake mask. Tufala i kilim lisepsep mo kakae. CF_LM_EH1_4: Epheraim Hari i telem storian blong Wunu 'oposit man', Hemi wan laen blong man we oli mekem ol samting we i no stret. Olgeta oli daeva long krik from we oli luk sado blong wan frut mo oli tink se i ril, be oli bangem hed mo oli ded. Wan nomo i stap mo i ronwe me mekem wna niufala velej long Wou CF_LM_GA1_1: George Andrew i storian longsaed blong Marum volkenu, taem we i faeap long 1913. Wan tabu man long Tou hem i blokem wan kokonas be ol Kristian long jioj oli drinkim. Man ia i angri mo i mekem volkeno i faeap mo bonem Lonwolwol. CF_LM_IB1_1: Isaiah Bong i telem wan storian blong wan man blong Fanbo. I stap stikim bredfrut be taem we i klaem daon, wan i lus. I folem krik go long solwota mo i fanem bredfrut ia long wan hol blong solwota. I putum nem blong bredfrut long hol ia - Tubwelnga. CF_LM_JN1_1: ob Nungnung i telem wan storian blongtufala we i mared be woman i ded long sem naet. Man i krae be i herem wan voes we i telem hem i mas go insaed blong wan hol blong faenem woman blong hem. Hem i mekem olsem mo i herem woman ia, hem i wantem lukluk be voes i telem hem i no mas lukbak. Be hemi lukbak mo waef blong hem i nomo kamaot. CF_LM_JT1_1: John Taso i telem wan storian blong Lisepsep. Wan boe i stap long bus from we mama mo dadi blong hem i ded. Lisepsep i luk boe ia i laetskin. Lisepsep i wantem laetskin olsem boe be boe i fraet se Lisepsep bae i kakae hem. Hem i giaman long hem mo i bekem long ston mo kilim Lisepsep. CF_LM_JT1_2: John Taso i telem wan storian blong wan woman Lisepsep we hem i mared long wan man. Lisepsep i kam stap wetem hem long velej blong hem. Hemia laen blong Tiwor blong Ranon we stamba blong hem Lisepsep. CF_LM_JT3_1: John Tining i telem wan storian. Wan famle blong ilfis i brekbrekem wan garen blong taro. Ol man oli kam kilim ol ilfis. Wan nomo i stap, be hem i kambak blong kilim ol man. CF_LM_JT3_3: John Tining i telem wan storian blong wan man blong stil. Hemi blo saotis mo hem i kam stil long saotis mo Lirri. Be ol man Lirri oli les long hem. Oli kilim hem wetem pikinini blong hem mo oli kakae tufala. CF_LM_ML1_2: emia storian blong Mureng, hemi wan nasiko we hem i wan woman. Wan man i go lukim mo faenemaot se hem i wan woman. Tufala i mared. CF_LM_SB1_39: aksak Batokon i telem wan stori blong Lisepsep. I gat wan jif we i mekem seremoni blong hem. Taem i finis i luk wan woman we i no save. I askem hem i stap wea. I wokbaot wetem woman ia folem rod long haos blong hem. Woman ia i jam long wan hol.Jif i save se hem i wan Lisepsep. Lisepsep i kambak long naet blong kilim jif be jif i kilim hem wetem nalnal. Lisepsep i flae mo i kam ston. CF_LM_SB1_1: Saksak Batokon I storian long wan wael yam we hem I wan boe. Wan woman i digimap wael yam ia mo karem long haos mo lukatem. Taem we wael yam i bigwan i gat tufala woman long Malakula we oli drim long hem be man blong tufala i jalos. Hem i kam stilim wael yam ia blong kakae be hem i ronwe mo stilim tufala woman ia. CF_LM_SB1_2: Saksak Batokon i telem wan storian blong auya rop we hem i gro long ol longfala tri. Wan dei i klaemdaon mo i brekbrekem garen. Ol man oli fanemaot mo katemdaon mo sakem i go long solwata, mekem se ol auya rop i fraet blong solwata mo taem i gro bitim en blong tri i ded from we i stap lukim solwota nao. CF_LM_SB1_5: Saksak Batokon i telem wan storian blong Wunu, ol oposit man. Oli swim long krik taem we oli kolkol, mo oli slip klosap long faea taem we oli hot tumas. Hemia fasin blong Wunu – oli mekem oposit. CF_LM_SB1_6: aksak Batokon i storian long Wunu 'oposit man'. Olgeta oli traem sutum wan sotgun be i no faeaap. Ol karis i wetwet tumas. Oli draem long san. Afta oli sutum wan blong olgeta... CF_LM_SB1_8: Saksak Batokon i telem wan stori blong Korku. Hem i luk wan faea long garen mo hem i go luk. Hem i luk wan woman we i stap bonem garen ia. Hem i wantem woman ia be Mei Fyang blong Norrme i ronem hem. Korku i ronwe mo i haed. CF_LM_SB1_9: Saksak Batokon i tokbaot histori blong tamtamb blong Ambrym mo from wanem oli katem wetem fes. CF_LM_ST3_1: Saksak Tauleha I telem storian blong ol Wunu (oposit man). Oli traem katem wan bigfala ston long krik blong mekem wan tamtam be oli no save. Saksak i sitdaon long ston ia. CF_LM_ST3_2: Saksak Tauleha I telem storian blong ol Wunu (oposit man). Oli traem pulum wan bigfala ston I go antap long wan hil. Oli wantem mekem wan tamtam, be rop I brok mo ston I foldaon long ol man we I bin stap ananit. Ston ia I kilim ded ol man we i stap ananit. CF_LM_TM1_1: Teekon Masing i telem wan storian blong Lisepsep we i stap long eria blong Fanbyak. Lisepsep ia i trikim wan boe mo kakae hem. Dadi blong boe ia i kilim ded Lisepsep. CF_LM_TS1_1: Thierry Sakan i telem stori blong Kitamol. Hemi wantem kakae gats blong pig we wan woman i stap wasem. Woman ia i no alawem be Kitamol i kilim ded woman ia mo kakae gats. CF_LM_WK1_2: Wulukon i telemaot history blong Lonol. Wan kokonas i bin gro long graon blong wan mama we i ded. Mama ia i gat faef pikinini, oli man evriwan. Oli no save wanem kaen tri ia be taem we i gro oli luk frut blong hem. Sam brata oli drink wan kokonas, taem we ol narafala brata oli faenemaot oli jalos mo oli mekem bigfala faet. CF_LM_WK1_3: ulukon i telem stori blong Bwerang Kolkol we wan lisepsep i kilim hem. Tufala pikinini i go kilim lisepsep from."
Born in Ranon. Lives in Ranvetlam. Mother from Fanbo, Father from Lele (West Ambrym).
Born Santo. Lives in Ranvetlam. Mother from Fanjewer. Father from Fanbo.
Born Aure Island (Santo). Lives Ranvetlam. Mother from Melarr. Father from Faramsu/Merongrong. Presbyterian Elder.
Josep Bongmeme's son
Linguist
Format:application/pdf
Identifier:oai:soas.ac.uk:MPI1204173
IGS0084, IPD0216
Identifier (URI):https://lat1.lis.soas.ac.uk/ds/asv?openpath=MPI1204173%23
Subject:literacy materials
North Ambrym language
Subject (ISO639):mmg

OLAC Info

Archive:  Endangered Languages Archive
Description:  http://www.language-archives.org/archive/soas.ac.uk
GetRecord:  OAI-PMH request for OLAC format
GetRecord:  Pre-generated XML file

OAI Info

OaiIdentifier:  oai:soas.ac.uk:MPI1204173
DateStamp:  2018-07-20
GetRecord:  OAI-PMH request for simple DC format

Search Info

Citation: George Andrew (editor); Isaiah Bong (editor); Ephraim Hari (editor); Zakary Bong (illustrator); Michael Franjieh (researcher). 2014-04-01. Endangered Languages Archive.
Terms: area_Pacific country_VU iso639_mmg

Inferred Metadata

Country: Vanuatu
Area: Pacific


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Up-to-date as of: Fri Jan 1 16:29:11 EST 2021