Details

Latitude

-42.89349865

Longitude

147.2991384

Start Date

1832-02-23

End Date

1832-02-23

Sources

Details

Latitude

-42.89349865

Longitude

147.2991384

Start Date

1832-02-23

End Date

1832-02-23

Sources

Details

Latitude

-42.89387

Longitude

147.299846

Start Date

2004-11-07

End Date

2004-11-07

State

TAS

A venue from The Australian Live Performance Database 'AusStage'.

Sources

Details

Latitude

-37.82667317

Longitude

144.846754

State

VIC

Feature Term

sport facility

Sources

Details

Latitude

-27.468268

Longitude

153.028323

Start Date

1829

End Date

1837

Constructed on the edge of the convict settlement. Consisted of seven rooms normally housing approximately 35 women, an external kitchen, washroom and workrooms within a walled compond.

Sources

Details

Latitude

-27.467959

Longitude

153.027981

Start Date

1829

End Date

1837

Sources

Details

Latitude

-27.42611357

Longitude

153.0882878

Start Date

1830

End Date

1839

Female convicts in Brisbane started to be removed to the Eagle Farm agricultural establishment to reduce fraternisation. SIte consisted of a number of slab buildings inlcuding a school, hospital (plastered), workhouse, needle room, several four-roomed accommodation buildings and a block of six cells surrounded by a double fence with the outer a stockade of poles 17 feet (5.2 metres) high.

Sources

Details

Latitude

-33.75173

Longitude

150.657693

Start Date

1816

End Date

1818

Female stockade lasted two years. Further women were sent to the Government Farm in 1822 but supposedly soon withdrawn, alhough reports from 1825 still list women as being at Emu Plains.

Sources

Details

Latitude

-32.92876

Longitude

151.789862

Start Date

1828

End Date

1848

Part of Newcastle Settlement. A separate small range of Barracks at the gaol for the accommodation of 50 female convicts

Sources

Details

Latitude

-33.809669

Longitude

151.004258

Start Date

1802

End Date

1820

Located on the upper floor of the (second) Parramatta gaol

Sources

Details

Latitude

-33.80299

Longitude

150.999835

Start Date

1821

End Date

1855

Described by Macquarie as: A Large Commodious handsome stone Built Barrack and Factory, three Stories high, with Wings of one Story each for the accommodation and residence of 300 Female Convicts... incl. Carding, Weaving and Loom Rooms, workhops, Stores for Wool, Flax, etc... the Whole of the Buildings and said Grounds consisting of about Four acres, being enclosed with a high Stone Wall and Moat or Wet Ditch.

Sources

Details

Latitude

-41.84

Longitude

147.46

State

TAS

LGA

Northern Midlands

Feature Term

Reserve

Parks 14/15

Sources

Details

Latitude

-41.28

Longitude

146.041

State

TAS

LGA

Central Coast

Feature Term

Reserve

Parks 14/15

Sources

Details

Latitude

-31.430535

Longitude

152.912293

Start Date

1821

End Date

1842

Female factory adjoining the gaol. Considered inadequate.

Sources

Details

Latitude

-42.03388

Longitude

147.49349

State

TAS

Feature Term

historic site

Sources

Details

Latitude

-42.89381

Longitude

147.29925

State

TAS

Feature Term

historic site

Sources

Details

Latitude

-33.414718

Longitude

149.5809937

Start Date

1833

End Date

1844

May have been established in the existing 1815 Commissariat buildings, although Hendriksen and Liston (et al. 2008) suggest it was the old Military barracks (p.48). Operated until new gaol opened.

Sources

Details

Latitude

-6.4525

Longitude

143.4955

Start Date

1981-03-15

End Date

1981-03-15

Tape 35 side 1 1. 6/8 Horehabo log 000-025 (sago sickness spell) 2. 19/10/80 Foawi log 025-058 ('The Origin of Sago) at houses 3.19/10/80 Fo'awi log 058-178 ('The Origin of Tree Grubs') tuni 4. 19/10/80 Iritoro log 178-442 ('The Lost [Dhin]) tuni transcribed tape 35 side 2 March 15 1981 1. speaker: DUBA'O female log 000-179 tuni 'MARAYU & UREBIYU' 2. SPEAKER: waa'biyu female log 179-289 tuni Physical tape held at the ANU Pacific Archives, Collection and Item ID: AU ANUA 432-35.

Sources

Details

Latitude

-6.4525

Longitude

143.4955

Start Date

1980-01-31

End Date

1980-01-31

Tape 25 side 1 1. TAME (female) log 000-066 tuni 2.KARODUBO (female) log 066-140 tuni [mantage] (Banu) The Breast Milk woman 3.Mabiba (banu) log 140-208 tuni 4.IGIBU (214) LOG 208-240 story 5.2/5 a. YOME log 240-262 on Tasigo Hagibu b. log 262-296 on AANIHABORA C. log296-337 tuni on ANIHABORA d. log 337-367 on funeral ceremony 6a. log 367-569 speaker: Faboro on IDOBO HOBORA for Nelson b. origin of fire log569-698 tuni tape 25 side 2 1. 2/5 log 000-023 speaker: SESE (heg) story 2. 2/5 log 023-045 speaker: SESE (Heg) tuni 3. 2/5 log 045-97 Speaker: SESE (Heg) tuni 4. 2/5 log 097-180 Speaker SUABE [story] b. log 180-238 speaker: SUABE tuni 6. 2/5 YORAME (female BARUT) log 238-292 tuni b. log 292-370 tuni c. log 370-486 tuni 6a. log 486-536 speaker: DAFIMI (female Barut tuni Physical tape held at the ANU Pacific Archives, Collection and Item ID: AU ANUA 432-25.

Sources

Details

Latitude

-6.4525

Longitude

143.4955

Start Date

1980-05-01

End Date

1980-05-01

Tape 43 side 1 1.5/1 Kubinu female log 000-039 tuni story 2.Kubinu female log 039-184 KUI ABURE tuni 3. Kubinu female log 184-325 Kui Siuaw sago tuni 4. Kubinu female log 325-403 tuni 5/24 Kubinu female log 403-609 'MEWEYE' tuni tape 43 side 2 USI STORY: KUFE tae, not HOMONO tae, another name: DUDUBO=name of tree Physical tape held at the ANU Pacific Archives, Collection and Item ID: AU ANUA 432-43.

Sources

Details

Latitude

-6.4525

Longitude

143.4955

Start Date

1980-04-04

End Date

1980-04-04

Tape 33 side 1 1. KUBINU female 4/4 log 000-215 tuni a log 215-308 tuni 2. AMA'A female origin of [todacco] tuni 4/9 log 308-382 tuni b. AMA'A female 4/9 log 382-483 tuni 3. WA'ABIYU female 4/9 origin of pigs log 483-574 tuni tape 33 side 2 1. 4/13 KUBINU female 000-204 tuni 2. 4/19 KUBINU female 204-404 tuni Physical tape held at the ANU Pacific Archives, Collection and Item ID: AU ANUA 432-33.

Sources

Details

Latitude

-6.4525

Longitude

143.4955

Start Date

1980-06-14

End Date

1980-06-14

Tape 44 side 1 1. 6/14 Sahay (Haebo) 'the origin of pearl shells at Heabo' log 000-145 2. Oct 5: Hegero: women's jews hap log 145-228; 228-345 Birimi female (daughter of Genepo, Damayo) sago pounding melody. 3 April 1 1981 speaker: MIDIBARU male log 345-430 ' 'The Cassawary & the Stolen Pulful' tuni tape 44 side 2 linguistic usage-4/24 (retain) Physical tape held at the ANU Pacific Archives, Collection and Item ID: AU ANUA 432-44.

Sources

Details

Latitude

-6.4525

Longitude

143.4955

Start Date

1980-02-08

End Date

1980-02-08

Tape 28 side 1 1. 2/8 speaker: KA'O log 000-049 story 2 Kora log 049-076 (pidgin) tuni 3.Kora log 076-182 (pidgin) tuni 4. Kora log 182-245 (pidgin) tuni 5. Maninome (Banu) log 245-347 tuni 6 HENO (Heebo) log 347-363 story tape 28 side 2 1. 2/8 Maniname (Banu) log 000-262 tuni 2. log 262-272 Difimi female (Heg) pig spell b. log 272-283 tuni 3. log 283-345 [] Subane female tuni 4. log 345-441 [Haitu] (Heg) tuni 5. log 441-720 Hagenamo (Heg) Physical tape held at the ANU Pacific Archives, Collection and Item ID: AU ANUA 432-28.

Sources

Details

Latitude

-6.4525

Longitude

143.4955

Start Date

1981-12-28

End Date

1981-12-28

Tape 56 side 1 sago songs Dec. 26 log 000-028: IBUME female Dec. 28 log 028-141 KAGUAHUA female tape 56 side 2 Physical tape held at the ANU Pacific Archives, Collection and Item ID: AU ANUA 432-56.

Sources

Details

Latitude

7.7

Longitude

81.7

Start Date

1974-01-01

End Date

1974-01-01

A: None of the performers are identified on this tape 1. traditional song (words include some repeat lyrics – Jingili Noona at end of this). 2. Recordings of songs made in 1974 in Batticaloa 3. A capella songs: Koranja Niita (singer is a bit drunk, I think) a capella, then with music fOOya sEEti type verses with music. 2. A capella songs by an *old* singer (Trinco?) Koranja Niita. 3. Female a capella rendition of EnEEla de ooru. [Side B of this tape was not recorded with language data.]

Sources

Details

Latitude

-6.4525

Longitude

143.4955

Start Date

1980-01-29

End Date

1980-01-29

Tape 24 side 1 1. BAYA'A (female) log 000-043 tuni pidgin by kora log 043-083 transcribed 2. GARIBO'O (Banutage) log 083-130 tuni (origin of Foi) 3.FAHGSABO (Banu) log 130-303 tuni transcribed #2 log 303-371 'true story' #3 log 371-719 saboro tuni transcribed tape 24 side 2 1. 1/31 log 000-375 speaker Fahisabo (Banu) tuni 1/31 2 log 375- speaker: wa'abiyu (female) spell, tuni: spell-390 tuni 390-454 3. TAME (female) (Baut) log 454-701 tuni Physical tape held at the ANU Pacific Archives, Collection and Item ID: AU ANUA 432-24.

Sources

Details

Latitude

-6.4525

Longitude

143.4955

Start Date

2012-08-13

End Date

2012-08-13

Tape 23 side 1 1. 1/27 log 000-092 speaker 'FAHISABO ([Bran]): tuni 2. 1/29 log 092-167 speaker: IRITORO (HISARE); 2nd part DEBI GERABORA (MAGYE) log 167-281 3rd part (MAGYE A) LOG 281-445-461 get Nelson to translate 487-579 (notes v.8 p.76+) tape 23 side 2 1. tritoro on M.G. (continued) log 000-042 (for yaroge) 2.WA'ABIYU (female) log 042-058 spells #2 058-73 (female only) 3. tuni 073-095 (pidgin by Kora log 095-153 'The story of the DOGA') 3. Kora, tuni log 153-259 4.kubinu (female) log 259-285 spell female only #2 log 285-299 spell 5. waa'biyu (female) log 299-316 spell #2 log 316-331 spell 6. BAUWAME (female) log 331-439 tuni pidgin Kora 439-638 'The vengeful Brother' 7. BAUWAME (female) log 638-659 spell Physical tape held at the ANU Pacific Archives, Collection and Item ID: AU ANUA 432-23.

Sources

Details

Latitude

-6.4525

Longitude

143.4955

Start Date

1980-01-24

End Date

1980-01-24

Tape 22 side 1 Fede (Du'ubari) Jan 24 log 000-160 b. other talk 160-325 2. KA'O, [nuruk] spell log 325-368 3a. DOGO (female) tuni log 368-421 b. 2nd tuni log 421-465 ('Faogo') tape 22 side 2 1. Foawi log 000-034 2 spells 2nd spell log 034-056 2. DABURA log 056- on YAYA KUSA [&] DEBI GERABORA log 104: YAYA KUSA log 104-133 DEBI GERABORA [uga'ama] 3.TARI (Heg) log 133-237 TUNI 4. MURI log 237-293 a. desa transcribed 1.25.83 b. tuni[onege of suidubo of wedobo 5.Muri log 293-349 transcribed 1.25.83 6. DABURA log 349-379 house building spell transcribed 1.8.83 b. widow spell log 376-425 (v.[so]p.72) Physical tape held at the ANU Pacific Archives, Collection and Item ID: AU ANUA 432-22.

Sources

Details

Latitude

-6.4525

Longitude

143.4955

Start Date

1980-01-07

End Date

1980-01-07

Tape 15 side 1 1 KUIKARABO (HEREBO) (KIBUDABO) log 000-151 ( Pidgin by Kora) log 151-287 'the Sky Village pt.2 tape 15 side 2 1. MUri log 000-026 garden protector spell 2. 3.TANUKA (H:HOBE)lives at [Baue] but is from Hegero log 026-124 various stories 4. DABUYU (BARUTAGE (female)) log 124-136 spell, [sanden] 5. BAIYA'A (female) log 136-155 (female) [restuded] 6.2/12 Wa'abu (basu) log 155-291 [inmi] (already read) Unrelated recorded talk at end of both tracks. Physical tape held at the ANU Pacific Archives, Collection and Item ID: AU ANUA 432-15.

Sources

Details

Latitude

-6.973

Longitude

148.5795

Start Date

1966-01-01

End Date

1966-01-01

Tape 1 MambuRecorded by P.N. Cochrane at various locations from 1949-1967.CUT 1 Tilotilo flutes (courting) recorded at Riupile village, New Britain district 1953. CUT 2 Drone pipes recorded at Maprik, Nelligan and Melibus villages, Maprik subdistrict of October 1953, John Neve, anthropologist is adviser on two forms of male and female pipes. CUT 3 Same as above with human voices recorded from outside haus Tambran - part of initiation ceremony. CUT 4 AIBOM: flutes which accompany Sepik spirit mythology here up to 8 flutes playing at one time never less than two. Flutes are male & female with qualifying names and are forbidden to women; each tune is identifiable as a distinct ancestry story. CUT 5 CHIMBU: sacred flutes recorded near Aiyura circa 1955 on 'Aihara' flutes. Each pair male & female together and are allocated a specific tune. Tunes are named after birds. Played at Harvest Festival, initiation rites, Funerary rites. CUT 6 Play about flutes. Recorded at Fatima Agricultural College and played by young men in imitation of tradition singing. CUT 7 Incantation for exorcism of ancestor spirit from a tree recorded at Finschafen subdistrict Morebes district 1961. Modern form of active practice of Amimism. CUT 8 Amele Drone pipes used in songs of rejoicing. Used with traditional airs BUT mission inspired words. CUT 9 Okapa - Drive away the spirits of the night. Forei subdistrict Eastern Highlands District home of Kuru (laughing death). Exorcism of the evil spirits of the night causing mystery disease Kuru. CUT 10 Small hole flutes from Manam Island Bogia subdistrict Madang district. "Singing bilong night" recorded on first night of return to Manam after 11 months absence due to island volcano erupting. CUT 11 Large Pan pipes. Siwai Bougainville district. Four linked tubes. Fertility Rites. CUT 12 Small hole flutes. Bogia subdistrict Madang. Song of rejoicing. CUT 13 Manam Island Madang district as for item 10. CUT 14 Small Pan pipes from Kainantu Eastern Highlands District with incantation. Used for Fertility Rites. CUT 15 Bamboo Jews harps. Eastern Highlands District. Solely play about instrument, no ritual significance. CUT 16 Repeat of Item 5NB: Additional information relating to all items on Tape 3A Additional Tapes of recorded music by P.N. Cochrane held at the National Film & Sound Archive, Canberra. Further information on music on Oral History Tape. P.N. Cochrane discusses his work with Hazel De Berg. Updated Collection URL: http://archivesonline.uow.edu.au/nodes/view/665 Updated Item URL: http://archivesonline.uow.edu.au/nodes/view/3255 (Steven Gagau, March 2018)

Sources

Details

Latitude

-9.171745

Longitude

147

Start Date

1966-01-01

End Date

1966-01-01

Loose Insert (1) Tape 2CUT 1 'Mada' from Manu Manu village. Women leads joined by mixed chorus - skin drums.CUT 2 "Nabasu Ronabau' Songs from Manu Manu about making love. Female lead & chorus, skin drums.CUT 3 'Goilala Garun- ogari: Song about refusing to carry for Administration patrol.CUT 4 'Naibana' a feast son Manu Manu village. Mixed choir/drums.CUT 5 'Govina' feast song sung at commencement of feast while waiting for other villages guests to come.CUT 6 Missing from sequenceCUT 7 Manu Manu dance song - Meaning unknown; male & female voices.CUT 8 Mekeo love song (sung by Taita) waiting for loved one to come adapted (country/western style).CUT 9 Male/female conversation in Roro language between loving couple.CUT 10 Mekeo love duet sung as couple walk together.CUT 11 Same as 10 but sung by Tai-ita (girl) as a solo.CUT 12 Conversation between 2 girls decorating each other to attract men.CUT 13 Whistled love charm Mekeo origin.CUT 14 Motu love song sung by Avia (girl).CUT 15 Same as 14 as duet Avia/Vagi.CUT 16 Conversation in Motu (use for background) Avia/Vagi.CUT 17 Avia & child conversation - take betel nut to Vagi.CUT 18 Child delivers betel nut to Vagi.CUT 19 Avia & Vagi laughing, talking fondly. Updated Collection URL: http://archivesonline.uow.edu.au/nodes/view/665 Updated Item URL: http://archivesonline.uow.edu.au/nodes/view/3191 Redefined Map to Region/Village of Hiri Motu, Mekeo Kairuku, Central Province (Steven Gagau, March 2018)

Sources

Details

Latitude

-9.49209

Longitude

148.019

Start Date

1966-01-01

End Date

1966-01-01

Loose Insert (1)Tape 1CUT 1 Kairuku sub-district dance song Mekeo. Heavy drumming/good mixed choir & lead voice.CUT 2 Mekeo dance theme from Matla village duet male/female lead & mixed choir & drumsCUT 3 'Mads' (fertility dance) from Doura village central district. Drum roll female voice & chorus/ variety of drum rhythm.CUT 4 Kairuku subdistrict fast dance theme mixed choir/strong drumCUT 5 Hula (central district) turtle catching song - mixed choirCUT 6 Manu-Manu village Hiri songs - (i), (ii), (iii) old men & mixed chorus/kundu & sidi drums.(iv) Sacred song for return - male voice opens women join in Kundu & Sidi.CUT 7 Kunimaipa (Mountains) song make voicesCUT 8 Rigo Kitoro - Mixed choir plus Kundu drums. Sinangaro and Gaile villages.CUT 9 Kuni Love Song (duet) Updated Collection URL: http://archivesonline.uow.edu.au/nodes/view/665 Updated Item URL: http://archivesonline.uow.edu.au/nodes/view/3190 Redefined Map to Region/Village of Papuan Coast, Central Province (Steven Gagau, March 2018)

Sources

Details

Latitude

-8.3085

Longitude

146.586

Start Date

1966-01-01

End Date

1966-01-01

Loose Insert (1). P.N. Cochrane - Papuan Songs from Mekeo and Rigo subdistrict, recorded 1950's. Tape 3 MekeoCUT 1 Kereupum Dance Theme (with KUNOTS)CUT 2 Mekeo song of victory (rolling drums)CUT 3 Mekeo song of welcome (rolling drums)CUT 4 Mekeo courting song (duet)CUT 5 Mekeo whistled love charmCUT 6 Conversation (in Mekeo) between two girls decorating themselves with flowers before a feast CUT 7 Mekeo feast songCUT 8 Mekeo sorcerers' incantation spoken over a 6 month old baby to strengthen its legsCUT 9 Mekeo traditional love song (male solo)CUT 10 Traditional Mekeo song always sung at dusk.CUT 11 Mekeo song invitation to a feast. We are the Moru people come to the land and we will sing together.CUT 12 Mekeo trading song - We would like to make a market. (Sung to the people of another clan or tribe).CUT 13 Mekeo Women's work song - Making Sago (village child in background).CUT 14 Mekeo harvest song to be sung only when the Sweet potato, yam taro and bananas harvest is complete.CUT 15 Mekeo incantation - Sung over a canoe load of dancers setting of to visit a distant village for a sing song.CUT 16 Mekeo Love Song - Duet for male and female voices.CUT 17 Speech of thanks in Mekeo. A young mother thanks the village women for their help during her first child's birth.CUT 18 Rigo Kitoro (sung in Gaile village in Motu, not Sinangaro because Gaile is on the border of the two subdistricts. This is the most popular dance theme on the whole coast.CUT 19 Rigo Hunter's Song of Triumph (to be sung only when the hunters have killed more than 50 wallabies).CUT 20 Mada - a Motuan song there may be sung only after numerous bandicoots have appeared in the gardens. This ensures a large harvest. Sung by a combination of Motu and Doura people. Updated Collection URL: http://archivesonline.uow.edu.au/nodes/view/665 Updated Item URL: http://archivesonline.uow.edu.au/nodes/view/3185 (Steven Gagau, March 2018)

Sources

Details

Latitude

45.4

Longitude

6.5

Start Date

1671-04-25

End Date

1671-04-25

diamond pearl (animal material)

Sources

Details

Latitude

-6.4525

Longitude

143.4955

Start Date

1981-01-01

End Date

1981-01-01

Tape 63 side 1 12.31.82 l. log 000-116 Sorohobora (new year's eve) transcribed 1.2.83) 2. log 116-139 1.2.83 speaker Hamabo, warfare [congressation] transcribed 1.5.83 3.log 139-276 1.4.83 speakers Wa'akeyu female 'the orin of flowers' transcribed 1.5.83 4. log 276-331 1.8.83 speakers Dabena: house building spells transcribed 1.8.83 5. log 330-462 1.11.83 speaker: Dabena [ma'sline Gui; 2nd part log 262-539 LMG chant spell 3rd part log 539-590 tape 63 side 2 1. 1.14.83 log 000-038 speaker Aiyeto, Pic Trap spell Physical tape held at the ANU Pacific Archives, Collection and Item ID: AU ANUA 432-63.

Sources

Details

Latitude

-8.4859979

Longitude

142.6175

Start Date

1965-03-31

End Date

1965-03-31

Lapahan N. coast Usiai village (check location?) one. Colohay of Lapahan “masalai destruction of Hus and its repopulation. By the way—“masalai” (a PE word) are cannibalistic ogres, spirits of the bush and other landmarks) two. Sundolo of Puchow. The snake-baby. Three. Sundolo of Puchow. “Revenge of the lubricious female spirit (masalai). Four. Sundolo of Puchow. “The sweet-tailed tamberan and the disobedient children.

Sources

Details

Latitude

27.45

Longitude

86.1675

Start Date

2009-12-01

End Date

2009-12-01

100 word Swadesh list for Prithi Lama. Bad wind effect, recorded outside. 26 year old female, originally from Toljung village, now lives in non-Yolmo village and speakers Nepali with children. Daughter of Dalimaya Lama. ; All audio recordings created using Zoom H4n audio recorder with internal mic (.wav format 44.1 kHz, 16-bit stereo).

Sources

Details

Latitude

27.9235

Longitude

85.629

Start Date

1990-05-12

End Date

1990-05-12

Text on cassette cover: Texts 13: Laŋɖaŋ So ; [Side A] May 12, 90 ; 1-40 damaitsho-waŋ - Syihŋdom About Langtang - language + people ; transcribed ; 40-ende: girls of ɕihndom sing (Ay Karmu Saa-Lhama Tshiring ; not transcribed ; [Side B] 0-10 ca songs cont. Side A: AH introduces in Yolmo. AH talks to man. Then group of girls who introduce a song. Side B: group of female singers (continued from other side by sound of it).

Sources

Details

Latitude

25.234

Longitude

96.9165

Start Date

2017-01-27

End Date

2017-01-27

Translation (by Seng Pan) This is a funny story. All God's creations have signs for male and for female. But the cock and hen don't have obvious differences in genital. According to the anatomy, not only the cock but also the hen has only one hole for reproduction and disposing the waste. It has the reason. Long time ago, the God created all things. At that time, there was no gender differences. One day, the God announced to come and get male organ. All the male creatures went there to get. The cock also ran and took it. On his way back home, he met a Muscovy duck. The Muscovy duck walked slowly by squawking "Ha, ha, ha". And he seemed like he couldn't reach to the God in a short time. And the cock noticed that he was a kind of his species which had only two legs. So, the cock was worried that his species would not be able to get the organ. Therefore, he was planning to give his to the Muscovy duck and to get one more from the God. So, he gave his to him. And he ran back quickly to the God. Unluckily, it was all gone. There was nothing left. And all the male organs ran out. Even though he didn't get it, he said, "I'm not depressed. Anyhow, I will at least fart inside the female organ." Therefore, when the cock mates with hen, he always farts. On the other hand, when the Muscovy duck mates, it squawks "Shap, Shap, Shap"('shap' means 'to lend') as the cock lent him the male organ. That's the reason why till today, the Muscovy duck squawks "Shap, Shap" while mating. Because its organ was lent from the cock. The same as what you said just now, it's like borrowing the words from Chinese. Transcription (by Lu Awng) Ndai mung mani hpa hte maumwi she re ndai, U la yawng karai kasang hpan, ndai hpan da ai ma hkra rai ma hkra gaw shi a shi lama mi nga ai, la rai yang mung la masat nga ai le i, num rai yang mung num masat nga ai, u la hte u yi kaw hpa masat n tu hkat ai, u la mung hku langai sha hku ai, u yi mung hku langai sha hku ai, ndai gaw lam nga ai hku rai nga, moi gaw hpan da madu ngu ai gaw, shinggyim masha ni hpe gaw maren hpan da sai moi gaw, num la ngu ayi ala ngu ai n nga ai rai tim, galai n jaw shi ai dai majaw dai ni gaw sa wa mi la ni nanhte mahkra hpe dai ni gaw nanhte la hkrang jaw dat sa na nanhte garan nga sa nu, sa sa yawng sa sa sa sa sa la sai gaw yawng la ti wa, u la tang gawn mung gat gat gat pyen ti hprawt sa la sai da. Dai la ti wa yang she, lam kaw dai shi rai la ti wa yang she, mandali hte lam kaw hkrum da, mandali gaw ha ha ha ha ha nga ti, ke ndai hpe yu yang ya sha du ai baw n rai mawt ai lo, ndai grai lanyni nga ndai anhte u lagaw lahkawng tu ai, u amyu gaw bai rai nga ai lo mandali ndai mung ngu ai da, tim mandali gaw ha .. ha.. ha.. nga u la tang gawn gaw myit sai da, ya ndai anhte hpan bung ai ni she n lu hkyeng sai lo lagaw lahkawng tu ai hpan ni she ngu ti mandali hpe maw nang ngai na la kau u ngu u la tang gawn gaw jaw kau ai hku nga, ya ngai gaw bai sa la na re ngu da, mandali hpe jaw kau sai shi mung u la tang gawn bai pyen ti hprawt di sa la yu yang she, ma sai hku nga, la hkrang n nga sai ma sai, ma mat sai n nga sai dai ni gaw n nga sai, ma mat sai ngu ai hku nga, dai nga gaw u la tang gawn gaw dai shani dai n lu mat na hku nga, Ting u la tang gawn gaw ni ngu na hku nga, ma la la gaw myit n htum ai, rai tim hpyet sha rai tim bu bang na re nga dai nga, oh mit-like yang hpyet bu bang ai dai re ai hku rai nga, dai yang she mandali ni mit-like yang mandali gaw u la tang gawn kaw na shap da ai re ai majaw shap shap shap shap shap shap shap shap shap nga u la tang gawn kaw na shap da ai re majaw mandali gaw dai ni du hkra mit-like yang shap shap shap shap nga dai majaw re shap da ai majaw re ai hku nga, mi nanhte ni miwa ni kaw na ga shap la ai hku nga.

Sources

Details

Latitude

25.234

Longitude

96.9165

Start Date

2017-01-27

End Date

2017-01-27

Translation (Gun Mai) It is a story about the birds are selecting their leader. There were many types of birds in the forest so they said that "We need a bird leader who will lead us. It is difficult without a leader." So, they organized a selection even like an election that we do in today's era. "We need a leader. Who should we elect the leader," the birds said. A bird said that "Let's elect hornbill. He is also stronger and bigger than us. Let's elect him to be our leader." So, they made the hornbill their leader. They put the hornbill on the throne but the hornbill was not good at speaking. He used to speak harshly. When the hornbill spoke, the birds were scared and ran away. Even though the hornbill spoke again, his voice was harsh again. So, the birds said that "It is not good anymore the hornbill to be our leader. As long as he is our leader, the unity among the birds will be broken and the birds will run away. Therefore, let's change the leader again." The birds asked that "Whom should we change?" "Let's ask the drongo to be our leader because he speaks decently and he also can lead to unite all," a bird said. Thus, the drongo became the leader of the bird because he spoke decently and also had good behaviours. The birds discussed the drongo to be their leader and the drongo became the leader of the birds. Because the drongo became the leader, the birds were happy and united. "Let's make a party, as we got a new leader," said the birds so they prepared food for a party. There was also a bird called U Tu who was a green colour and the red head. U Tu was the one who managed for food. In the past, the Jinghpaw people called Hking Jawng Wa the one who managed the food so U Tu was a Hking Jawng Wa. U Tu then said that "The big for the big, the medium for the medium, and the small for the small." A very small bird called Htingra Set heard about what the U Tu said. "I am the smallest bird among the various birds. He meant that I will be just given the small one and the big will get big. So, U Tu, our Hking Jawng Wa is not fair," said Htingra Set. Then, he took out his sword and slashed immediately the head of U Tu. Therefore, although U Tu females are all green, we see red colour like blood on the head of the U Tu male today. It was because Htingra Set slashed him. The blood of the U Tu had also been spread on the body of Htingra Set. So, today, Htingra Set male is fulled of red colour and Htingra Set female is blue colour because the female was not spread blood. Thus, after the Htingra Set slashed U Tu, the birds said that "U Tu needs medical treatment. Who will treat him? Let's go to the hospital. There is a nurse bird called Shimram Dawng. We need to cross Hkindu Yang land to reach the hospital. Who will carry U Tu? Let's ask a bird called Shingwoi Byit to carry U Tu." The Shingwoi Byit was yellow colour before but after he carried U Tu, the blood of U Tu was spread the whole body was the Shingwoi Byit. That's why the colour of Shingwoi Byit male is red today while Shingwoi Byit female is yellow. Then, Shingwoi Byit was fulled of blood and said that "I am tired and cannot carry U Tu anymore. Who will continue to carry?" A bird called Kataw Naw said that "I will continue to carry U Tu." Kataw Naw continued to carry U Tu in the Hkindu Yang land and he was also getting tired. Kataw Naw slipped in Hkindu Yang land and his buttock was hit. Therefore, the reason that the tail of Kataw Naw is red today was because of that. The reason that why the tail of Kataw Naw is red, why the head of U Tu male is red, why the body of Htingra Set male is red, and why the body of Shingwoi Byit male is red was because of the bird U Tu's blood. Transcription (Lu Awng) Ya gaw u ni ningbaw lata ai maumwi re. Ndai gaw u ni mung shanhte yawng u hpan law law nga ai, raitim nam na u hpan law law nga tim anhte hpe woi awn na ningbaw langai gaw ra sai, dai majaw ningbaw nnga yang gaw anhte gaw yak ai dai majaw anhte yawng hpe woi awn na ningbaw langai ra ai, u ni dai ni na ah prat hku nga yang (yoi kauk poi) shang ai hku rai nga. Ningbaw langai ra sai, dai majaw kadai hpe ningbaw shatai na ngu hku rai nga. Arr hkinrang wa u hkinrang ndai wa n gun ma grau ja ai, kaba ma grau kaba ai, anhte u ni hta, dai majaw ndai wa hpe anhte ningbaw shatai ga ngu hku nga, dai she u gaw hkinrang hpe ningbaw shatai sai da. Shanhte tingnyang kaw htit u ni na ningbaw kaw u ni (tanmada) wa htit rai nga she shi gaw ga shaga n chyoi ai, ga shaga n sen grai ja ai. Shi shaga she wah wah wah wah nga marawn u ni yawng hkrit di hprawng soi, hprawng soi rai mat da. Bai shaga tim wah wah wah na marawn e ndai wa ningbaw n byin sai anhte u ni ningbaw nbyin sa ndai wa ningbaw sha byin nga yang gaw anhte u ni kahkyin gumdin lam nnga ai yawng hprawng mat na re dai majaw ningbaw bai galai ga ngu hku rai nga u ni mung ningbaw bai galai ga ngu hku nga. U ni gaw dai majaw kadai hpe shangun na sinwa u hpe shangun ga ngu hku nga, sinwa u ga shaga yang shi gaw si si nawng nawng, si si nawng nawng, si si nawng nawng nga di shaga yawng hpe hkahkyin gumdin chye ai, yawng hpe lakawn chye ai hku nga. Dai majaw u ni ningbaw gaw sinwa u rai sa hku nga, sinwa u she ndai si mani ga chye shaga ai, si mani ai ah kyang nga ai, dai majaw sinwa u hpe she ningbaw shatai ga ngu di sinwa u hpe ningbaw shatai sai da. Sinwa u hpe ningbaw shatai di u ni grai kahkyin gumdin pyaw sai, reng she poi galaw ai deng gaw anhte ningbaw ningla ni mung lu pyaw sai ngu na poi galaw re she dai shaloi lu sha shadu sai hku nga, lu sha shadu she oh ra u tu ngu ai tuk karuk tuk karuk ngu ndai ah tsit re nga ai. Baw kaw gaw ah hkyeng ban re dai u tu wa gaw ndai lu sha kaw shi gaw hparan hpareng ai wa re hku nga, lu sha lu sha anhte jinghpaw moi na ga hku nga hkinjawng wa lu sha hkinjawng wa, dai majaw u tu gaw ning nga tsun ai hku nga kaba gaw kaba, aw dari gaw dari kaji gaw kaji nga tsun ai da. Dai ga hpe kadai na a ta nga u kachyi sha re htingra set ngu wa, htingra set ngu gaw chyek chyek chyek nga ndai ram rai nga wa na. U ah myu kaw na kaji dik ngai re majaw ngai hpe gaw ndai kaji jaw na nga re, shanhte gaw kaba ni gaw kaba la na nga re, dai majaw ndai u tu gaw ntara ai, anhte na lu sha hkinjawng gaw ntara nga di nhtu tsut utu na baw kaw hkung! kahtam dat ya ai da. Dai majaw ndai dai ni utu nga tim ah tsit hkrai nga tim utu la gaw nang kaw sai zawn re ah hkyeng ban re, utu yi gaw yawng ah tsit re, dai majaw utu la nang kaw ah hkyeng ban re ngu gaw htingra set e kahtam ya ai re majaw re hku nga. Htingra set kahtam dat ai majaw dai utu kaw na sai pru mat ai wa htingra set la yawng kaw sai hkrai hkrai da, sai hkrai hkrai da, dai majaw htingra set la gaw dai ni ah hkyeng re htingra set yi gaw ah mut re dai sai nhkra ai re majaw e dai hku re sai da. Dai hku re majaw e ndai tsi tsi ra sai kadai tsi na deng tsi rung de sa ra sai loh, ngu she tsi rung de gaw hto shanhte hkyisha u ngu shimrang dawng ndai gaw tsi sarama hku nga, deng hkindu yang ga lai ra ndai gaw ngu, kade ba na dai kaw she ah rai kataw naw e aw kataw naw shawng n re shingwoi byit shingwoi byit e ba u ga ngu, shingwoi byit gaw mi gaw ( ah war yaung ) hkrai re, ah htoi nsam nga ai jinghpaw hku nga yang, ah htoi nsam hkrai shingwoi byit la ba ai wa utu sai yu nna shingwoi byit hpe gaw ah hkyeng hkum ting shingwoi byit la mung dai ni ah hkyeng rai mat, wit wit nga u shingwoi byit yi gaw dai ni du hkra ( war war ) re. Hkyeng mat sai da, dai majaw shingwoi byit la mung ngai gaw nba jin sai loh grai ba mat sai loh nga, kadai bai ba na, kataw naw ngai i ba ga ngu hku nga, kataw naw ba hkindu yang ga du gaw kataw naw e ba re she kataw naw e ba yang she kataw naw gaw grai njin wa she oh masha ni hkindu dan da ai hkang kaw kataw naw gaw shawt re kashawt she maidang kaw hpawk di la da, dang kataw naw a maitsan kaw dai ni du hkra ah hkyeng rai mat ai gaw dai majaw re da. Dai majaw u ni gaw dai kataw naw maidang kaw hkyeng ai, utu la baw kaw hkyeng ai, htingra set la mung hkyeng ai, shingwoi byit la mung hkyeng ai ngu gaw utu sai a majaw dai re hkyeng mat ai re da.

Sources

Details

Latitude

25.234

Longitude

96.9165

Start Date

2017-01-26

End Date

2017-01-26

Translation (Htoi San) This story happened in a village not long ago in Kachin State. Now there are many people at that place, but there were not many people when the story took place. That place was a graveyard, but now there is a village at that place. Many people stayed there, so the happening seemed like a story, but it happened in real life. Indians sold meat in this place which was a marketplace. The Indians sold meat every morning as the market was in their village. They did not need to come to the market and could sell meat every morning. One morning, when the two brothers were selling meat, two beautiful girls came to them in the early morning. The two pretty girls came and bought meat from them early in the morning when the light could not see clearly. Only people near their place came and bought from them before. However, the two girls, who had not seen them before, purchased from the two boys. Therefore the boys were amazed. The two girls came at dawn and bought meat, so the boys thought, "Aww, they just came to buy," and they sold meat to the two girls. The boys took money from the girls and put it into the box. Then they continued selling meat when the light was clearer and other people came to the market. The boys kept the money, which the girls gave them, in the box as they thought it was cash. At that time, the two girls went back from shopping. When the light rose, other people came to buy meat from them. When they needed to give the change, they opened the box to take out the money the girls gave them in the early morning. They found out the money was not cash but a bone instead. They were shocked and scared, "What is going on?" But they thought carefully and considered what older people said. Their marketplace was a graveyard before. Therefore the evils, spirits, and whatever from the graveyard, pretended as girls and came to buy meat. The money they gave was not money, it was the bone. From that time onwards, the boys never went to sell things when the light was clear enough. They were so scared. Even though many more people stay in that place, people still talk about it today. Transcription (La Ring) E moi lai wa sai kade gaw nna shi ai, anhte ndai Jinghpaw mung e kaw nga ai mare langai kaw byin wa ai hpe tsun dan na. Dai shara dai gaw ya chyawm gaw masha grai law mat sai dai byin taw ai aten gaw masha nau nlaw shi ai. Ya chyawm gaw masha grai law mat wa sai shara re. Dai kaw gaw lupwa kawng nga na ya gaw mare de mat wa sai. Masha law law nga wa ai shara re majaw ya chyawm gaw dai lam ni gaw maumwi zawn byin wa ai raitim kaja wa byin wa ai lam re. Dai shara kaw she ndai gat sa dut dut re Gala ni shanhte shan ni hpe ni sa dut ai shara nga ai. Dai shanhte shan jahpawt shagu shanhte mare kaw re majaw gat de nraitim mung mare hte ni ai re majaw shanhte dai kaw jahpawt shagu shanhte gat dut rai na dai jahpawt she shanhte shan hkung kaw she shanhte shan dut taw nga shaloi she loimi jau nsin lawm nna shanhte e shan sa dut ai aten hta num sha lahkawng dai grai tsawm ai dai shan nau la kasha lahkawng rai nga shan hkawng gat sa dut ai. Dai she grai jau na wa myi pyi rai mu nmu rim rim naw re ai aten hta num sha lahkawng kaja tsawm tsawm re num sha lahkawng shan sa mari ai da. Shan lahkawng gaw shawoi gaw dai makau hkan na ni sa mari ai she ngu yang dai jahpawt gaw dai num sha lahkawng e ngu ga nga yang gaw nau nmu ga ai num sha yen re majaw gaw shan lahkawng mung loimi gaw mau ai. Raitim num sha lahkawng gaw jau jau rim rim re ten shan sa mari jang gaw "Aw gat mari sa ai ni rai nga" ngu na shan lahkawng gaw shan dut jaw dat ai da. Gumhpraw ni mung la na shanhte gumhpraw gaw dai shanhte gumhpraw bang ai sutdek kaw mung bang rai na shanhte dai hku na gat dut le nga na nhtoi mung san wa shaloi kaga masha ni bai gat mari sa wa dai shan ni sa mari na sa wa ai shaloi she shanhte dut dat ya ai gumhpraw dai gumhpraw sutdek kaw bang da ai gumhpraw ni hpe shanhte gumhpraw re ngu na la da ai dai num kasha lahkawng mung gat mari na wa mat sai. Hpang nhtoi htoi wa ai hte masha ni mung shan bai sa mari nga sa wa shaloi she dai sutdek kaw bang da ai gumhpraw hpe shan nau mari ai ni hpe gumhpraw bai nhtang jaw ra ai re majaw shanhte jaw dat ai gumhpraw hte bai shanhte bai ra nhtang jaw ra ai gumhpraw shaw dat na ngu na dai mi bang da ai gumhpraw sutdek hpe yu dat ai shaloi dai ni wa jahpawt jau jau jaw da ai rai yang gaw gumhpraw raitim shanhte sutdek bai hpaw yu dat ai shaloi gaw gumhpraw nre sha nra tawng ni byin taw na shanhte kajawng she kajawng hkrit she hkrit "Ya ndai gaw kaning re wa rai wa sata" ngu na shanhte grai hkrit mat ai. Raitim shanhte atsawm bai myit sawn yu na yawng masha kaba ni bai tsun wa dai makau kaw moi gaw lupwa kawng re majaw lupwa kaw na nhkru nshawp ai ni nat ni hpa ni kaning re mung mai byin na ding rai na num kasha zawn re hkrang shanhte shala na hkrang shapraw na shanhte ding rai na shan sa mari ai kaw shanhte jaw da ai gaw gumhpraw nre ai sha nra tawng ni byin ai majaw hpang kaw na dai la sha lahkawng gaw galoi mung myi nmu ai shaloi ten dai kaw gat nsa dut mat ai da. Grai hkrit mat ai da ya daini du hkra dai shara dai kaw ya daini masha law law rai wa tim dai lam byin wa ai hpe ya masha law law naw tsun kajai taw nga ai lam nga ai hpe ngai tsun dan mayu ai re.

Sources

Details

Latitude

25.234

Longitude

96.9165

Start Date

2016-12-21

End Date

2016-12-21

Translation (Rita Seng Mai) Once upon a time, there was a hunter in a village. He only hunted big animals. His name was Chyaukang wa Muk Hkyu. He lived at the mountain called Kasen Mountain which lies between Hpakant and Ta Mahkan (village). Much iron can be found on that mountain. Burmese people know it as Hpaya-taung. Chyaukang wa Muk Hkyu lived there. He was faithful and kept his word. He decided, "Today, I will hunt only female animals." Then, he didn't shoot male animals, although he saw a lot. When he said, "I will hunt only male animals today," he really didn't shoot any female animals. He kept his word. The villagers admired him so much. One day, he felt thirsty. At that time, he saw three monks who came to Tan Mahkan village on foot. He told them, "Respected monks, I am really thirsty. When you arrive at Hpakant, can you please tell Uru Hka (river) that I am really thirsty? Take this leaf and throw it into the river. After you have told as I said, put this leaf into the river. Then, the river will flow through the place where I live." The eldest monk didn't believe him. But the other two monks said, "Since we have already taken the leaf, let's do as he said. It doesn't matter whether it is true or not." The monks said, "Uru Hka, the hunter told you to flow through the place where he lived," and put the leaf into it. As soon as the leaf went in, the river flew up to the mountain where the hunter lived. Surprisingly, the river flew up to the mountain. There is a big stream flowing at the mountain from Uru Hka river till today. In the rainy season, there flows some water in that stream. Till today, there is a big stream there. Since we have the evidence, we believe that event is true. So, I am just sharing what I know. Thank you very much. Transcription (La Ring) Moi shawng de da ndai jaugawng ndai shan hkrai gap sha ai jaugawng kaba langai mi nga ai da. Ndai jaugawng kaba wa a amying gaw chyaukang wa Muk Hkyu ngu ai wa re da. Ndai wa gaw kasen bum ngu ai kaw nga ai ndai Seng Tawng Hpakant hte e Ta Mahkan lapran na ndai hpri bum rai nga ai. Kasen bum ngu ai Jinghpaw hku gaw kasen bum ngu ai ya Myen ni gaw hpaya-taung nga nga ma ai. E ndai chyaukang la Muk Hkyu kaba wa nga ai bum kaba langai mi re. Ndai wa gaw shan hkrai gap sha ai. Shi gaw ndai gadi-thitsar ndai ga sadi grai dung ai jaugawng kaba langai mi re da. Shi gaw "Daini gaw shan nga kanu sha gap na ayi gap na" nga jang ala kade hkrum timung shi ala hpe n-gap ai. Ayi hpe sha gap ai. "Daini gaw ngai ayi hpe n-gap sai ala hpe sha gap na" nga shani ayi kade mu timung shi ayi hpe n-gap sai ala hpe sha gap ai. E dai hku nna shi ga sadi grai dung nna shi jaugawng kaba hku nna nga ai. Shi gaw hpara lawng langai daram hku pyi byin mat wa ai ga rai nga. E dai shaloi shi gaw shan gaw gap tawn da sai. Shan gap tawn da rai yang she hka nnga ai dai kaw kawng re majaw hpri bum re majaw hka nnga ai. Dai majaw le Ta Mahkan na lung wa ai dai ten Buddha marai masum lung wa ai hpungki marai masum ndai ko-yin lahkawng rai na hpungki ma kaba ma rai na lung wa ai. Dai shaloi shi gaw "E hpungki ni e ngai hka grai lu mayu ai le nanhte du wa jang Hpakant de du wa jang uru hka hpe e "Wo mok-su gyi jaugawng la wa hka grai ngat nga ai grai lu mayu ai hka grai ra ai ngu na wa tsun ya rit maw ndai namlap langai mi la hkrat wa mu. Ndai namlap hpe e uru hka kaw du jang ngai tsun ai sha tsun dat nna hka kaw ndai namlap bang dat ya marit shaloi hka ngai kaw du na re" ngu na tsun ai. Tsun dat yang gaw hpungki kaba wa gaw nau nkam ai da. Ndai ko-yin ma kasha lahkawng gaw "E kalang mi jaw dat sai gaw tsun ya ga. Hpami raitim mung byin na nbyin na tim bang gaw bang dat yu ga" ngu na "Htaw muk-soe gyi hka grai ngat ai da uru hka e lung wa na da" ngu na dai namlap hpe bang dat ya ai da. Kaja wa bang dat ya ai shaloi e hkrak nan shi shan gap da ai kaw na hka di uru hka nhtang hku bum de lwi lung mat wa ai. Lung mat wa na dai muk-soe gyi jaugawng chyaukang la Muk Hkyu wa kaw e shi ra ai shara kaw nan du hkra hka dai lung wa ai da. Dai masat dingsat gaw ya daini du hkra hka myawng tsawmra mi lagyawk kaba mi le uru hka kaw na shi nga ai dai bum kaw di rai na du taw nga ai. Ya du hkra hka ma nlwi ai lanam ta kachyi chyi sha lwi ai ya raitim masat dingsat hku nna dai hku dingyang myawng kaba langai mi nga taw ai. Ndai labau ni ndai hkrak nan mu mada ai re majaw gaw ndai maumwi ni ma hkrak nan teng na re ngu na hkap la ai re. Dai majaw Sara hpe ma ndai hte chye ai hte mi garan kachyan tsun ai ga rai sai. Grai chyeju kaba sai.

Sources

Details

Latitude

25.234

Longitude

96.9165

Start Date

2016-12-12

End Date

2016-12-12

Translation (Tu Hkawng) The story that I am going to tell is the beginning of the story of the flute, which we are using now. The beginning of the story of the instrumental flute was begun by a man who was known as "a Hpaushwi man", who lived in a small village and is from the Hpaushwi family. We (Kachin) people did not get married to someone who practiced black art, and there was a very beautiful young lady. Also, she was a very dedicated person, and her black art was very powerful too. A Hpaushwi man wanted to marry her, but the family did not agree with him as the lady (witch) had a powerful black art. However, the two of them became lovers as the lady bewitched him to come to her once he remembered her. As such, once he awoke, he was always in her house. After a long period, they got a baby together. Then, they had a baby; the man lived with his girlfriend at her house. Thus, the young man's family had an abundance of him from the family members. His brothers also abhor him, and they neither visit his house nor allow him to visit their houses. As a result, he only had to live with his girlfriend and her family, but one day, his very beautiful girlfriend passed away and left one child behind. After his wife died, he could not go back to his mom and his siblings' houses. So, he was very depressed, and he felt that he wanted to cry out loud. As the reason, he went to the jungle to mourn as he lived quite near his mom's house. He arrived at the jungle; he played Jew's harp and tried to comfort himself from mourning. Even though he played the Jew's harp, he still was not satisfied, so he played the flute to sentimentalize. After that, he felt really good while he was playing the flute. His wife is a "Zaiwa'' (sub-ethnic of Kachin), her name is ''Roi Tsai," He said, "Hey, Roi Zaw, Roi Zai..." he played the flute very beautifully. Then, he always went to the jungle and sat on the empty scree and played the flute. Normally, he played the flute and cried in mourning of his loss. In ancient times, many people believed in animism, and so a group of women came to the jungle to prepare for cooking alcohol; they heard about the music a few times in the past. However, they did not seem to respond. One day, the young man (husband) was crying loudly; he said, "My wife... my wife...Roi Zaw e..." After his crying voice was quiet, the flute was played loudly and beautifully. The three women said, "Ohh... it is a ghost... it sings like the ghost is speaking or a human being?" They came to the jungle to collect wild yam leaves, which they could not eat, but its leaves used to pack the rice to make rice alcohol, and they approached the source of the song and snaked out; they saw a handsome man, Hpaushwi was playing the flute. Subsequently, they thought, "If we approached him whether he might be angry or not," but they said "E... he might not be angry to us, he was moaning as he lost his wife," after that, they called him, "Hey... Hpaushwi," then he was very shocked. Then, they said, "The flute song that you play is very sweet." As he had never played the flute in the village. He only played the flute in the jungle to comfort him from the mourning, after the three women heard and they spread the news and said that, "He knows how to play the flute beautifully," then some of the children from the village came to him and asked him to teach how to play the flute. After a while, one or two young men from the village learned how to play it, and then they wanted to attend school. And, the young men started attending Nam Hka school, and the school headmaster was Tr. Marip La. The Hpaushwi man's son was one of the students from the school, and he played the flute very beautifully. Some of the students also knew to play the flute basically, but they were not as good as the son of Hpaushwi as he could play the flute very well. The son of Hpaushwi was attending the school and played the flute every time, and when the headmaster listened, it was very sweet. The headmaster was an expert in music. In the past, the music was not the same as today, they used to do, re, mi, fa. Then, the headmaster instructed him to play and practice the keys, and the headmaster wrote the note and asked him to play again. After they practiced with the notes several times slowly, the flute players group was formed. Also, he taught the female students how to sing the song with notes while he was instructing the flute players to play the song with the same notes. When they were singing and playing the song together, it was very pleasant. After that, they were conducting concerts, and they also played and entertained for the wedding ceremony. The music was really amusing. So, some people from the wedding ceremony followed them till a bit far away to listen to the song as their music was very nice. The group travelled around and played the flute sweetly, since then, the instrumental of the name "flute" and to form the flute player group, and they had collected deerskin once the hunter caught the deers. In the past, they did not have to buy the skins and they only needed to ask for them. Also, they collected the cowskin once people killed them for meat and made drums soundly like "Dukduk...Dakdak..." They pounded the skins very thinly, and then the flute player group was formed. The story of the flute began after a Hpushwi man played it to comfort himself from the loss of his wife. Therefore, if you do not want to suffer in the bedevil, you must marry someone your parents acquiesce to. This is the history of the flute. Transcription (Lu Awng) Ya ngai hkai na maumwi gaw ndai ya anhte dum nga ai moi ningnan byin wa ai maumwi sumpyi madum sumpyi maumwi. Ndai madum sumpyi maumwi byin wa ai ndai gaw da hpaushwi wa ngu ai wa mare langai mi kaw na hpaushwi ngu ai dinghku kaw na wa she la sha la sha hte hto anhte jinghpaw ni gaw hpyi lu ai zawn re ni nla ai le sagaw nna dai zawn re nla ai dai she dai num dai gaw grai tsawm ai da. Kyet mung grai kyet rai na hpyi mung grai ja ai da. Dai shabrang wa hpaushwi wa gaw dai wa gaw e dai numdai gaw aw dai numsha dai wa she hpyi grai ja nna kanu ni gaw hkum la ngu myit nhkrum ai da. Raitim mung shan 2 gaw (yizar)byin ai re nga shi na hpyi hte she dai la kasha hpe she myit dum dat jang sa mayu na myit rawng mat. Shi dum wa yang dai nta kaw du taw taw re da. Dan re she hpang e gaw aw kasha she lu wa masai da. Dai zawn re na shan la wa madaw dai nta kaw sa rawng mat. Re jang kanu ni mung kasha jahpan (sayin) kaw nbang sai. Kahpu ni mung kanau ngu jahpan nbang shi nta mung nsa ndai nta de mung n shang shangun re jang gaw aw shi gaw dai hku dai nta kaw nna num ni hte dai nta ni hte sha dai hku di nga re she ma 1 sha naw lu yang she num dai jan wa grai tsawm ai wa si mat sai da yaw. Re kanu si mat jang dai madu jang si mat jang kanu ni hpang de mung wa yang mung nmai kahpu ni kaw nmai sa kana ni kaw mung nmai sa re jang gaw shi gaw grai myit kaji nna she e hkrap tim ah ja wa hkrap garu hkrap na zawn ngu ai da. Dai majaw dai mare kaw gaw kanu ni hte mung loi mi ni ai hku rai nga nkoi hkrap re jang she hto nam de sa myi gaw pau ni dum nna ndai soi nga ai yawn nga ai dai hpe shalan ai. Re timmung pau dum yang wa (ar n ya) ai le n gun nlu dum re jang she dai zawn re sumhpyi wawt sai da sumpyi wawt wawt yang she n dai dum yang wa grai pyaw ai. Zi rai nga ai, zai wa shi na madu jan gaw roi tsai ngu ai re da roi zaw roi tsai e roi zaw roi tsai e grai pyaw hkra di na oh nam hto nam de sa nna lungbra dai lungbra ah krin re lungbra ntsa e sa dum dum re da. Sa dum nna sa hkrap dum hkrap nna shi gaw dai kaw sa yawn taw nga hto makau, makau de gaw nat jaw prat moi prat le i nat jaw prat re nga hto makau hku gaw tsa shadu na ngu na sa ai nu num ni shawng de kalang lang mung na ga ma ai da. Re timmung dai ni gaw hpa baw ngoi ai kun ngu (ah yay) nla re she lani mi gaw shi gaw ah gying jahtau hkrap ai hku rai re nga (ngai nu e ngai nu e roi zaw e ) roi tsai e ngu na hkrap nga ai da. Dai hkrap ai zim jang she sumpyi wa grai pyaw ai wa ah ja ja wa dum taw nga ai da. Re jang i i nat wa kun ga shaga ai zawn gaw nga nat wa i masha wa i ngu shanhte masha marai 3 re da tsa shadu na matu dai nai zawn zawn nahtam le sha gaw nmai lang gaw mai re tsa htun na matu da dai sa htat na ngu na sa re yang she shanhte gaw hto makau de htat she lagu yu yang wa she grai tsawm ai hpaushwi wa she dum taw nga ai da e. Re jang she shanhte gaw ah yi i anhte sa yang gaw pawt wa na kun ngu myit ai da raitim mung e shang gaw npawt a shi yawn ai she re madu jan si nna yawn hkawm ai rai nga ai ngu re na she shanhte gaw e hpaushwi ngu yang kajawng bai kajawng na she i nang dum ai sumpyi grai pyaw ai le. Mare kaw gaw n dum ai hku rai nga. Dai de she sa dum, dai de sha sa dum shi gaw yawn sa shabran ai le dai de sa dum re dai num 3 na wa ai kaw na she i shi le sumpyi grai pyaw hkra chye dum ai le chye dum ai le ngu jang mare kaw na mani gaw ngai hpe ma sharin ya, ngai hpe ma sharin ya nga dum dum re kaw na she dai dum dum re na ya sumpyi ni dai mare kaw na 1, 2 shabrang ni chye dum wa re kaw she hpang e gaw dai ni wa jawng lung mayu wa ai da. Jawng lung she jawng de hto nam hka ngu ai jawng nam hka ngu ai jawng up shara marip la ngu ai wa re da. Dai she shi gaw dai shi dai mare kaw na, dai mare kaw na dai hpaushwi wa na kasha wa she sumpyi wa grai pyaw hkra chye dum ai da yaw. Dum timmung hto kaga ni gaw dai ram nkung kyang na rai nga dum ai gaw loi loi gaw chye dum wa masai da, raitim dai hpaushwi wa na kasha gaw grai pyaw hkra chye dum ai da. Dai kaw jawng sa lung na dai hku dum dum re jang dai up sara wa madat yang mung grai pyaw ai da. Grai pyaw jang she jawng up sara wa gaw music grai chye ai da. Re jang she dai prat gaw ya na music nre le i do re mi fa le i dai she shi hpe dum shangun nna she dum nna bai hkring nna shi dum ai hte kaw note bang note bang di na she bai dum shangun note bai bang dai do re mi fa bang bai dum shangun bai bang re kaw na she loi loi loi dai hku shaman shaman re jang sumpyi hpung ngu tai na matu she dai dum re yang she shi dai hku bai dum jawng num ni hpe mung dai hku bai mahkawn sharin ya ndai note hte hkan nna sumpyi nsen hpe note bang nna bai mahkawn re mahkawn ai hte sumpyi dum shangun ai hte re yang kaja pyaw da. Dai kaw na gaw shanhte gaw ndai jawng ma ni jawng dat yang dum shapyaw hto num hkungran ai hkan sa dum shapyaw ya a..grai pyaw grai pyaw rai na sa dum ai num hkungran ai poi nga ai kaw sa dum ya ai shaga nna sa dum ya ai kaw na ni num ni pyi naw grai tsan hkra hkan sa ai da. Dan re hkan sa nna grai pyaw hkra grai dum re majaw ya ndai sumpyi ngu ai dai jahtuk ai gaw dai sumpyi hpung ngu tai wa na matu ndai shan nga chyahkyi ndai (tamin) nga baw le dai baw lu gap jang ah hpyi dai hpyi la moi gaw nmari ra ia gaw hpyi la dumsu sat sha jang dumsu hpyi hpyi la di nna she chying galaw shangun ai le chying galaw dukduk dakdak ngu galaw ai dai baw galaw ai dai hpe she dai hku galaw na ah hpa sha galaw nna she woi galaw nna sumpyi hpung byin wa ai da. Dai sumhpyi, sumpyi hpung byin wa ai sumhpyi dum ai dai gaw hpaushwi wa a madu jan si ai majaw yawn, yawn shawai sumhpyi dai re majaw gaw dai hku re nna e jam jau nhkrum na matu gaw kanu kawa hte myit hkrum nna ah tsawm sha la ra ai i e dai labau rai nga ngut sai.

Sources

Details

Latitude

22.8871

Longitude

108.3555

Start Date

2017-01-02

End Date

2017-01-02

Elicitation data on phonological segments including vowels, consonants, and tones

Sources

Details

Latitude

-5.656235

Longitude

143.7895

Start Date

1997-10-22

End Date

1997-10-22

38 | T14 Jones Yama | T15 Theresia Tepen || A: Yones Yama | Kepe & Alune | Wapenmanda |1986 | 22/18/97 | male | 50 years | Kepe | night || B: Theresia Tepen | Kii and Kala |Amala |1989 | 23/10/97 | Female | 60 yias | kala | 1st family | day Side A: Man telling about when he was a small boy, tribal fight with another tribe, he sheltered with his mother away from the village. Experienced unpleasant times, hearing about the slaughter of his tribesmen Side B: Woman telling about cruel punishment from her parents for now doing household jobs, looking after pigs etc. Happy to get married and get away from them. Description per labels on Side A&B tapes by speakers Yone and Theresia in clans of Kala, Kai of Wabag District and Kepe, Alune of Wapenamanda District, Enga Province. General conversations in Enga (enq) language in various story telling in life experiences from tribal fighting, experiences and challenges within family and marriage. (Steven Gagau, September 2018)

Sources

Details

Latitude

-5.499785

Longitude

143.67

Start Date

1997-10-29

End Date

1997-10-29

Insert (Side A): Carthrine Nete 6th the family 21st/10/97 Kii & Kala Amab 1989 Female Toremanda 55 yias Night Insert (Side B): Barabara Anton 3rd in the family 29/10/97 Kii & Kala Saii 1992 Female Sangunap 35 yias Day Description per labels on Side A&B tapes by speakers Cathrine and Barbara in clans of Kala and Kai in the Sari area of Wabag District, Enga Province. General conversations in Enga (enq) and refer to community and family life and experiences with various storytelling. (Steven Gagau, September 2018)

Sources

Details

Latitude

27.9235

Longitude

85.629

Start Date

1982-09-01

End Date

1982-09-01

Text on cassette cover: Helambu Texts 6 ; Copied 88 ; [Side A] Mããgu, Sept. 82 ; 0-20 Song for a friend ; (texts 9) ; 20-35 Rapten plays ʈahmŋyen (dances) ; 35-45 Settling a quarrel ; 45-55 Kaŋri karpe Khawa + tsher-lu ; 55-59 Mundharmonikalied ; 59-end Ani ʈiki's sister + Ani Tiki in India ; [Side B] Tarke-6 yand+Norpu-Kaŋ, Okt 82 ; 0-15 Serpu serki tihŋla + introduction ; 15-30 naahra + ŋyuŋne ; 30-37 ŋyuŋnegi tehnda ; (texts 10) ; 37-45 nomsaŋ taŋgegi lu ; 45-50 mahni-bwom ; 50-52 Discussing songs ; 52-end tohrtɕe-ʈohlma's solo. Side A: 1 Song (women), 1 instrumental piece. Conversation. Side B: Mens group song with instrument, womens group song, 2 solo female songs. All interspersed with conversation.

Sources

Details

Latitude

27.45

Longitude

86.1675

Start Date

2009-12-02

End Date

2009-12-02

100 word Swadesh list and list of directions. 70 year old female originally from Toljung, now lives in lower, non-Yolmo village. Mother of Prithi Lama.; All audio recordings created using Zoom H4n audio recorder with internal mic (.wav format 44.1 kHz, 16-bit stereo).

Sources

Details

Latitude

27.9235

Longitude

85.629

Start Date

2014-01-02

End Date

2014-01-02

Text on cassette cover: Texts 5 Helambu-Sherpa ; Copied 88 ; [Side A] Texts 5 ; -10 life after death ; -30 (7) Rhektɕyuŋs story ; -38 ibi's advice ; -50 about marriage cust. Songs for Pam + Mary + D. Ky. ; -52 Two songs of Dawa Senam [last 3 listed together as "texts 6"] ; -tɕhyaŋ-lu ; - tsher-lu (aba ɕyorkyo) [last two grouped and marked in grey lead as "not so good"] ; [Side B] (Texts 8) ; 0- Interviewing a Pombo ; 22- Aɕ. Kantsa report ; 32- ʈoma yaayaa tɕii ŋyii sum ; 40- yaa ɕibe kyeesaŋ (ŋari yaptɕen) (aba) tɕheela ɖo ; 45- Buddhism defended ; full. Side A: Conversations, Song female group, 1 male solo song. Side B: AH interviews male (Pompo - sharman) conversations.

Sources

Details

Latitude

27.9235

Longitude

85.629

Start Date

2014-01-02

End Date

2014-01-02

Text on cassette cover: H-Sh Conv. Drills no 5 ; copied 88 ; contents see drills file, drills number 76-79 80-92a. [an unidentifiable word after this - ?voll] Side A: H-Sh Conv Drills no 5 (76-79) Side B: Drills 5 (80-92a) Same female speaker as AH1-002 - AH1-006 on drills 76-88, male from AH1-001 from 88-92 (starts around 20:48 on side 2). Drills introduced in English by number. Side A: Drill 76 (again from AH1-005)-80. Side B: 80 (continued)-88 (female) 88-92 (male)

Sources

Details

Latitude

27.9235

Longitude

85.629

Start Date

2014-01-02

End Date

2014-01-02

Text on cassette cover: H-Sh Conv. Drills no 4 ; copied 88 ; contents see file, drills number 61-75. Side A: H-Sh Conv Drills 4 Side B: H-Sh Conv Drills 4 Same female speaker as AH1-002 - AH1-006. Drills introduced in English by number. Side A: 61-66 Side B: 66-76

Sources

Details

Latitude

27.9235

Longitude

85.629

Start Date

2014-01-02

End Date

2014-01-02

Text on cassette cover: H-Sh Conv. Drills no 3 ; copied 88 ; contents see file, drills number 40-51 52-60. Side A: H-Sh Conv Drills No 3 Same female speaker as AH1-002 - AH1-006. Drills introduced in English by number. Side A: Drill 40 (continued from AH1-003) - 51 some kind of squeak and engine sound, as well as echo. Side b: Drill 51-60

Sources

Details

Start Date

1986-02-01

End Date

1986-02-01

Side A -- Duration: 3 mins 1 sec. Title/First Line: Ni Rogoca Noda Lewe Ni Lotu. Genre: Polotu. Voice: F7+M3. Instruments: None. Comments: None. -- Duration: 2 mins 17 secs. Title/First Line: Moce Koto Na Tui Ko Solomoni. Genre: Polotu. Voice: F7+M3. Instruments: None. Comments: None. -- Duration: 9 mins 50 secs. Title/First Line: Me'e Malumu. Genre: Meke Wau. Voice: Mfgp. Instruments: Lali Hand Clapping. Comments: This item consists of two distinct sections with a break between them; the first is the prelude to the dance and the second the singing for the dance proper. -- Side B -- Duration:16 mins 26 secs. Title/First Line: Me'e Malumu. Genre: Meke Wau (Club Dance). Voice: Mfgp. Instruments: Lali, Hand Clapping. Comments: A second recording of this piece with the dance movements (see tape 9.3). Use of limiter in Matana section. Towards the end of item, batteries went flat (speed and pitch increase). -- Duration: 1 min 2 secs. Title/First Line: Ivi Teitei. Genre: Ciqo Moli. Voice: Fgp. Instruments: None. Comments: Chant accompanying citrus fruit juggling. One main female singer. -- Duration: 33 secs. Title/First Line: Benau. Genre: Ciqo Moli. Voice: Mfgp. Instruments: None. Comments: Chant to accompany citrus fruit with one hand. One female singer. Item recorded twice. -- Duration: 19 secs. Title/First Line: Benau. Genre: Ciqo Moli. Voice: Mfgp. Instruments: None. Comments: Chant to accompany citrus fruit with one hand. One female singer. Item recorded twice.; Item contains instrumental music.

Sources

Details

Latitude

-9.4647

Longitude

147.193

Start Date

1972-01-01

End Date

1972-01-01

Side 1 -- Copies of ABC Welfare Programmes 'Lets Talk it Over' (0r 'Yumi Toktok Long En'). Each prog. is approx 10 mins. -- 11 Programmes. Nos 5,7,9,10 with female interviewer. -- [3.75 ips; full track.] 90 mins -- Side 2 -- Pidgin Tapes from ABC - Papua New Guinea. Port Moresby -- Welfare Programme: 'Lets Talk it Over' 'Yumi Toktok Long En' -- Speed 3.75 ips -- Tape 1 Not for General Release or Broadcast (Date approximate, inferred from others in this series (TD1-P###)

Sources

Details

Latitude

50.55

Longitude

10.45

Start Date

2016-01-09

End Date

2016-01-09

filmed indoors, two females (friends) in their 40s/50s, from Berlin, parts 1, 2, 3 and 4 of the task Note: The original .mov provided by depositor did not have audio. The accompanying external audio track has been added to the video and uploaded to this item with "_edited" added to the file names.

Sources

Details

Latitude

27.633

Longitude

96.0455

Start Date

2006-02-28

End Date

2006-02-28

SDM08-2006-001;2'26';Primary Text;23/11/2005;Ing Thong;Manje La;Amiyo (Ningda Tang);Singpho;Word List (Matisoff CALMSEA 1-7);; -- SDM08-2006-002;0'40';Primary Text;23/11/2005;Ing Thong;Manje La;Amiyo (Ningda Tang);Singpho;Tones - comparison of 'child' and 'stomach' and 'diarrhoea';; -- SDM08-2006-003;3'16';Primary Text;23/11/2005;Ing Thong;Manje La;Amiyo (Ningda Tang);Singpho;The five vowel sounds of Singpho;; -- SDM08-2006-004;0'57';Primary Text;23/11/2005;Ing Thong;Manje La;Amiyo (Ningda Tang);Singpho;Tonal variation;; -- SDM08-2006-005;1'44';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;Vowel sounds;; -- SDM08-2006-006;3'53';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;waa words;; -- SDM08-2006-007;3'12';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;saa words;; -- SDM08-2006-008;19'13';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;ICDS list 'world' to 'dew';; -- SDM08-2006-009;2'05';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;ICDS list 'air' to 'snow';; -- SDM08-2006-010;18'52';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;ICDS list 'hail' to 'old woman';; -- SDM08-2006-011;1'14';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;ICDS list 'valley';; -- SDM08-2006-012;2'33';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;ICDS list 'grandson' to 'father's brother';; -- SDM08-2006-013;13'49';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;ICDS list 'father's brother' to 'calf';; -- SDM08-2006-014;10'03';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;ICDS list 'sheep' to 'tiger';; -- SDM08-2006-015;16'29';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;ICDS list 'mouse' to 'lizard';; -- SDM08-2006-016;2'24';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;ICDS list 'lizard' to 'turtle';; -- SDM08-2006-017;7'22';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;ICDS list 'body' to 'brain';; -- SDM08-2006-018;6'39';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;ICDS list 'body' to 'armpit' and 'ribs';; -- SDM08-2006-019;13'24';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;ICDS list to the end of the body parts;; -- SDM08-2006-020;4'49';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;words relating to sex and genitalia;; -- SDM08-2006-021;5'59';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;the names of the fingers and of measurements;(photo of notes to follow); -- SDM08-2006-022;15'39';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;names of trees;(photo of notes to follow); -- SDM08-2006-023;0'57';Primary Text;25/11/2005;N Them;Manje La;-;Singpho;discussion about the word 'mungkang ga';; -- SDM08-2006-024;0'54';Primary Text;26/11/2005;N Them;Manje La;-;Singpho;Five tones;; -- SDM08-2006-025;29'23';Primary Text;26/11/2005;N Them;Manje La;-;Singpho;ICDS list 'breathe' to 'lazy';; -- SDM08-2006-026;3'44';Primary Text;26/11/2005;N Them;Manje La;-;Singpho;ICDS list 'lazy' to 'food';; -- SDM08-2006-027;26'39';Primary Text;26/11/2005;N Them;Manje La;-;Singpho;ICDS list 'food' to 'thin (lean)';; -- SDM08-2006-028;3'18';Primary Text;26/11/2005;N Them;Manje La;-;Singpho;ICDS list 'salt' to 'egg';; -- SDM08-2006-029;19'02';Primary Text;26/11/2005;N Them;Manje La;-;Singpho;ICDS list 'egg yolk' to 'door';; -- SDM08-2006-030;14'30';Primary Text;26/11/2005;N Them;Manje La;-;Singpho;ICDS list 'door' to 'hoe';; -- SDM08-2006-031;8'31';Primary Text;26/11/2005;N Them;Manje La;-;Singpho;ICDS list 'broom' to 'papaya';; -- SDM08-2006-032;2'55';Primary Text;27/11/2005;N Them;Nawng Hpawng Singpho and Gumgi Gumhtoi Singpho;Ga/dung Laseng Singpho;Singpho;Singpho Tea;SDM08-2006-032.doc; -- SDM08-2006-033;1'32';Primary Text;27/11/2005;N Them;Manje La;-;Singpho;Plants, especially food plants;; -- SDM08-2006-034;7'24';Primary Text;27/11/2005;N Them;Manje La;-;Singpho;Plants, especially food plants;; -- SDM08-2006-035;1'24';Primary Text;27/11/2005;N Them;Manje La;-;Singpho;Plants, especially food plants;; -- SDM08-2006-036;15'08';Primary Text;27/11/2005;N Them;Manje La;-;Singpho;Plants, especially food plants;; -- SDM08-2006-037;3'40';Primary Text;27/11/2005;N Them;Manje La;-;Singpho;Flowers;; -- SDM08-2006-038;3'12';Primary Text;27/11/2005;N Them;Manje La;-;Singpho;Flowers;; -- SDM08-2006-039;6'04';Primary Text;27/11/2005;N Them;Manje La;-;Singpho;Weaving words;; -- SDM08-2006-040;0'22';Primary Text;27/11/2005;N Them;Manje La;-;Singpho;Weaving words;; -- SDM08-2006-041;10'08';Primary Text;27/11/2005;N Them;Manje La;-;Singpho;ICDS list 'make' to 'cut';; -- SDM08-2006-042;17'44';Primary Text;27/11/2005;N Them;Manje La;-;Singpho;ICDS list 'cut' to 'carpenter';; -- SDM08-2006-043;14'00';Primary Text;27/11/2005;N Them;Manje La;-;Singpho;ICDS list 'pierce' to 'paint';; -- SDM08-2006-044;4'53';Primary Text;27/11/2005;N Them;Manje La;-;Singpho;ICDS list 'turn over' to 'drip';; -- SDM08-2006-045;1'16';Primary Text;28/11/2005;N Them;Manje La;-;Singpho;ICDS list 'drip' to 'throw away';; -- SDM08-2006-046;0'40';Primary Text;28/11/2005;N Them;Manje La;-;Singpho;ICDS list 'throw away';; -- SDM08-2006-047;18'12';Primary Text;28/11/2005;N Them;Manje La;-;Singpho;ICDS list 'throw away' to 'go out';; -- SDM08-2006-048;20'29';Primary Text;28/11/2005;N Them;Manje La;-;Singpho;ICDS list 'come' to 'port';; -- SDM08-2006-049;25'26';Primary Text;28/11/2005;N Them;Manje La;-;Singpho;ICDS list 'port' / 'have' to 'market';; -- SDM08-2006-050;3'45';Primary Text;28/11/2005;N Them;Manje La;-;Singpho;ICDS list 'shop' to 'weigh';; -- SDM08-2006-051;10'16';Primary Text;28/11/2005;N Them;Manje La;-;Singpho;ICDS list 'after' to 'join';; -- SDM08-2006-052;12'16';Primary Text;28/11/2005;N Them;Manje La;-;Singpho;ICDS list 'separate' to 'big' (end p.6);; -- SDM08-2006-053;3'38';Primary Text;28/11/2005;N Them;Ja Roi Ga/dung;-;Singpho;About the birth order names of children and about basket weaving with rattan ;SDM08-2006-053.doc; -- SDM08-2006-054;2'09';Primary Text;28/11/2005;N Them;Ga/dung Gam, Tang Gun;Capa Ko;Singpho;The words for 'head' and 'share' and 'gong';; -- SDM08-2006-055;1'05';Primary Text;29/11/2005;N Them;Gumhtoi Gumgi (Gumgi Gam);;Singpho;Introduction;; -- SDM08-2006-056;1'24';Primary Text;29/11/2005;N Them;Gumhtoi Gumgi (Gumgi Gam);;Singpho;The Buddha and the Naga;SDM08-2006-056.doc; -- SDM08-2006-057;1'10';Primary Text;29/11/2005;N Them;Gumhtoi Gumgi (Gumgi Gam);;Singpho;House construction I;SDM08-2006-057.doc; -- SDM08-2006-058;2'35';Primary Text;29/11/2005;N Them;Gumhtoi Gumgi (Gumgi Gam);;Singpho;House construction II;SDM08-2006-058.doc; -- SDM08-2006-059;3'01';Primary Text;29/11/2005;N Them;Gumhtoi Gumgi (Gumgi Gam);;Singpho;Procedures to establish the correct location for constructing a house;SDM08-2006-059.doc; -- SDM08-2006-060;21'06';Primary Text;29/11/2005;N Them;Manje La;-;Singpho;ICDS list 'little' to the end of the high numbers;; -- SDM08-2006-061;11'54';Primary Text;29/11/2005;N Them;Manje La;-;Singpho;ICDS list 'count' to 'end';; -- SDM08-2006-062;12'22';Primary Text;29/11/2005;N Them;Manje La;-;Singpho;ICDS list 'end' to 'days of the week';; -- SDM08-2006-063;3'56';Primary Text;29/11/2005;N Them;Manje La;-;Singpho;ICDS list 'Sunday' to 'season';; -- SDM08-2006-064;14'46';Primary Text;29/11/2005;N Them;Manje La;-;Singpho;ICDS list 'smell' to 'colours';; -- SDM08-2006-065;7'38';Primary Text;29/11/2005;N Them;Manje La;-;Singpho;ICDS list 'touch' to 'wet';; -- SDM08-2006-066;8'37';Primary Text;29/11/2005;N Them;Manje La;-;Singpho;ICDS list 'dry' to Minimal pairs with /phun' ('embrace');; -- SDM08-2006-067;1'50';Primary Text;29/11/2005;N Them;Manje La;-;Singpho;ICDS list 'pain' to 'feel pity';; -- SDM08-2006-068;7'22';Primary Text;29/11/2005;N Them;Manje La;-;Singpho;ICDS list 'cry' to 'bad';; -- SDM08-2006-069;4'41';Primary Text;29/11/2005;N Them;Manje La;-;Singpho;ICDS list 'correct' to 'mind';; -- SDM08-2006-070;18'06';Primary Text;29/11/2005;N Them;Manje La;-;Singpho;ICDS list 'mind' to 'what';; -- SDM08-2006-071;3'01';Primary Text;30/11/2005;N Them;Gumhtoi Gumgi (Gumgi Gam);Gaju Yawng (Dibya);Singpho;Names of the times of day;SDM08-2006-071.doc; -- SDM08-2006-072;3'54';Primary Text;30/11/2005;N Them;Gumhtoi Gumgi (Gumgi Gam);Gaju Yawng (Dibya);Singpho;Names of the months;SDM08-2006-072.doc; -- SDM08-2006-073;18'14';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;ICDS list 'when' to 'call';; -- SDM08-2006-074;15'25';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;ICDS list 'announce' to 'slave';; -- SDM08-2006-075;24'27';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;ICDS list p9 'servant' to 'hunt';; -- SDM08-2006-076;18'18';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;ICDS list 'ambush' then 'hunter' to 'omen';; -- SDM08-2006-077;7'59';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;Fish names;; -- SDM08-2006-078;1'32';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;Words for Vegetable Production I;; -- SDM08-2006-079;3'23';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;Words for Vegetable Production II;; -- SDM08-2006-080;0'25';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;Discussion about lam;; -- SDM08-2006-081;4'32';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;Other words, 'blacksmith' &c.;; -- SDM08-2006-082;4'52';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;Tree Supplement;; -- SDM08-2006-083;11'25';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;Miscellaneous terms ' to /lasai1/;; -- SDM08-2006-084;23'23';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;Miscellaneous terms;; -- SDM08-2006-085;7'19';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;Miscellaneous terms;; -- SDM08-2006-086;2'17';Primary Text;30/11/2005;N Them;Manje La;-;Singpho;Discussion about /bong/ and /bawng/;; -- SDM08-2006-087;19'07';Primary Text;1/12/2005;N Them;Ng Khum Nawng Gumgi;Gumhtoi, Ga/ju Ko;Singpho;History of N Them village;SDM08-2006-087.doc; -- SDM08-2006-088;2'35';Primary Text;2/12/2005;N Them;Manje La;-;Singpho;Word list - additional items p.19;; -- SDM08-2006-089;4'03';Primary Text;2/12/2005;N Them;Manje La;-;Singpho;Word List - Snakes;; -- SDM08-2006-090;10'18';Primary Text;2/12/2005;N Them;Manje La;-;Singpho;Word List - Parts of the house;; -- SDM08-2006-091;6'24';Primary Text;2/12/2005;N Them;Manje La;-;Singpho;Word List - Additional animals;; -- SDM08-2006-092;0'37';Primary Text;2/12/2005;N Them;Manje La;-;Singpho;Words about girls;; -- SDM08-2006-093;0'59';Primary Text;2/12/2005;N Them;Ja Awn Kaw (Ga/ja Kaw Ja Awn) (Mhpang Gumgai);Thu Mung1 Gam Tung Yang (name is name-birth order-title);Singpho;Her family;She is known as M Phang1 Gum Gai because her husband was M Phang Gam. She takes his title; however her father was G% Ja?2 La?.; -- SDM08-2006-094;1'23';Primary Text;2/12/2005;N Them;Ja Awn Kaw (Ga/ja Kaw Ja Awn) (Mhpang Gumgai);CHK;Singpho;Rice pounding song;SDM08-2006-094.doc; -- SDM08-2006-095;0'47';Primary Text;2/12/2005;N Them;Ja Awn Kaw (Ga/ja Kaw Ja Awn) (Mhpang Gumgai);CHK;Singpho;Lullaby;; -- SDM08-2006-096;2'02';Primary Text;3/12/2005;N Them;Nghkum Nawng Gumgi;;Singpho;A Song;; -- SDM08-2006-097;0'37';Primary Text;3/12/2005;N Them;Nghkum Nawng Gumgi;;Singpho;About the song;; -- SDM08-2006-098;4'15';Primary Text;3/12/2005;N Them;Ga/ju Kaw;Nghkum Nawng Gumgi;Singpho;A Story;SDM08-2006-098.doc; -- SDM08-2006-099;1'05';Primary Text;3/12/2005;N Them;Nghkum Nawng Gumgi;;Singpho;Song;; -- SDM08-2006-100;4'11';Primary Text;4/12/2005;Kum Chai;Kiyang La;Gumhtoi;Singpho;History of Kumchai;SDM08-2006-100.doc; -- SDM08-2006-101;19'05';Primary Text;4/12/2005;Kum Chai;Kiyang La;Gumhtoi;Singpho;His journeys to Burma;SDM08-2006-101.doc; -- SDM08-2006-102;1'59';Primary Text;5/12/2005;Kum Chai;Kiyang La;;Singpho;A little about spirit worship;; -- SDM08-2006-103;1'44';Primary Text;5/12/2005;Kum Chai;Kiyang La;with family;Singpho;Bride's lament;SDM08-2006-103.doc; -- SDM08-2006-104;0'45';Primary Text;5/12/2005;Kum Chai;Kiyang La;with family;Singpho;About the Bride's lament;; -- SDM08-2006-105;1'33';Primary Text;6/12/2005;Kum Chai;Kiyang La;;Singpho;About augury;SDM08-2006-105.doc; -- SDM08-2006-106;4'09';Primary Text;6/12/2005;Kum Chai;Kiyang La;;Singpho;About augury and praying to the Nat Gun;SDM08-2006-106.doc; -- SDM08-2006-107;5'24';Primary Text;6/12/2005;Kum Chai;Mbawn Nawng Chang;Kiyang La and others;Singpho;About augury;SDM08-2006-107.doc; -- SDM08-2006-108;3'44';Primary Text;6/12/2005;Kum Chai;Kiyang La;-;Singpho;About elephants;SDM08-2006-108.doc; -- SDM08-2006-109;6'15';Primary Text;6/12/2005;Kum Chai;Kiyang La;-;Singpho;About the forest and forest animals;; -- SDM08-2006-110;1'36';Primary Text;7/12/2005;Kum Chai;Kiyang Jaw Nawng Seng;-;Singpho;Place names I;SDM08-2006-110.doc; -- SDM08-2006-111;6'42';Primary Text;7/12/2005;Kum Chai;Kiyang Jaw Nawng Seng;-;Singpho;Place names II;SDM08-2006-111.doc; -- SDM08-2006-112;1'44';Primary Text;7/12/2005;Kum Chai;Kiyang Jaw Nawng Seng;-;Singpho;Meaning of Gaa Laa;; -- SDM08-2006-113;4'03';Primary Text;7/12/2005;Kotha;Ga/brang Gum Seng;Sam Htu (Sumpuyang Htu), Kiyang La;Singpho;History of Kotha;SDM08-2006-113.doc; -- SDM08-2006-114;0'56';Primary Text;8/12/2005;Kum Chai;Awng San;-;Singpho;Use of 'cum';; -- SDM08-2006-115;2'25';Primary Text;8/12/2005;Kum Chai;Jilii Gam;Awng San;Singpho;Marriage times;SDM08-2006-115.doc; -- SDM08-2006-116;1'51';Primary Text;8/12/2005;Kum Chai;Jilii Gam;Awng San;Singpho;Traditional Singpho Rack;SDM08-2006-116.doc; -- SDM08-2006-117;0'31';Primary Text;8/12/2005;Kum Chai;Jilii Gam;Awng San;Singpho;Traditional Singpho Rack;; -- SDM08-2006-118;5'31';Primary Text;8/12/2005;Kum Chai;Mbawn Nawng Chang;Awng San;Singpho;Telling Awng San's fortune;; -- SDM08-2006-119;1'04';Primary Text;8/12/2005;Kum Chai;Mbawn Nawng Chang;Awng San;Singpho;Telling Awng San's fortune;; -- SDM08-2006-120;5'02';Primary Text;8/12/2005;Kum Chai;Mbawn Nawng Chang;Awng San;Singpho;Awng San's fortune;SDM08-2006-120.doc; -- SDM08-2006-121;1'07';Primary Text;8/12/2005;Kum Chai;Mbawn Nawng Chang;Awng San;Singpho;Singpho birth records;; -- SDM08-2006-122;2'05';Primary Text;8/12/2005;Kum Chai;Kiyang Jaw Nawng Seng;Awng San;Singpho;Meaning of Doaniya;; -- SDM08-2006-123;0'39';Primary Text;8/12/2005;Kum Chai;Kiyang Jaw Nawng Seng;Awng San;Singpho;Origin of the word /wuu/;; -- SDM08-2006-124;0'25';Primary Text;8/12/2005;Kum Chai;Kiyang Jaw Nawng Seng;Awng San;Singpho;The words for hunter;; -- SDM08-2006-125;1'38';Primary Text;8/12/2005;Kum Chai;Kiyang Jaw Nawng Seng;Awng San;Singpho;Measurements of rice;; -- SDM08-2006-126;1'48';Primary Text;9/12/2005;N Them;Manje La;Tang Gun;Singpho;Sayaw Goi Singpho Song;SDM08-2006-126.doc; -- SDM08-2006-127;2'48';Primary Text;9/12/2005;N Them;Manje La;Tang Gun;Singpho;Types of Singpho songs;SDM08-2006-127.doc; -- SDM08-2006-128;0'41';Primary Text;10/12/2005;N Them;Manje La;-;Singpho;Length contrast /cang/;; -- SDM08-2006-129;0'42';Primary Text;10/12/2005;N Them;Manje La;-;Singpho;Length contrast /ma/khon/;; -- SDM08-2006-130;1'02';Primary Text;10/12/2005;N Them;Manje La;-;Singpho;Length contrast /phen/;; -- SDM08-2006-131;4'09';Primary Text;11/12/2005;N Them;M Phang Gum Gai;-;Singpho;Sa/yaw Goi song;; -- SDM08-2006-132;12'00';Primary Text;11/12/2005;N Them;M Phang Gum Gai;-;Singpho;explanation of the Sa/yaw Goi song;; -- SDM08-2006-133;1'50';Primary Text;11/12/2005;N Them;M Phang Gum Gai;-;Singpho;The herbal (fermented) drink that I had;; -- SDM08-2006-134;2'59';Primary Text;13/12/2005;N Them;M Phang Gum Gai;Palash Nath;Singpho;Synopsis of SDM10-20061002PN-004;SDM08-2006-134.doc; -- SDM08-2006-135;10'42';Primary Text;13/12/2005;N Them;M Phang Gum Gai;Palash Nath;Singpho;Explanation of SDM08-20060803PN-004;; -- SDM08-2006-136;7'52';Primary Text;15/12/2005;N Them;Manje La;-;Singpho;Ideas for my speech at Shapawng Yawng Poi;; -- SDM08-2006-137;3'25';Primary Text;15/12/2005;N Them;Manje La;-;Singpho;About uumaa gaa and the levels of mutual intelligibility;; -- SDM08-2006-138;2'18';Primary Text;15/12/2005;N Them;Manje La;-;Singpho;'brave' and 'dog';; -- SDM08-2006-139;0'17';Primary Text;15/12/2005;N Them;Manje La;-;Singpho;Continued;; -- SDM08-2006-140;1'29';Primary Text;15/12/2005;N Them;Manje La;-;Singpho;Discussion of 'saa daa saa' 'to accompany';; -- SDM08-2006-141;0'12';Primary Text;15/12/2005;N Them;Manje La;-;Singpho;Continued;; -- SDM08-2006-142;0'09';Primary Text;15/12/2005;N Them;Manje La;-;Singpho;Continued;; -- SDM08-2006-143;5'27';Primary Text;15/12/2005;N Them;Manje La;-;Singpho;Classifiers;; -- SDM08-2006-144;1'42';Primary Text;16/12/2005;N Them;Gumhtoi;his brother-in-law;Singpho;About kinship and how Singphos establish kinship when meeting stranges;;low microphone -- SDM08-2006-145;1'02';Primary Text;16/12/2005;N Them;Gumhtoi;his brother-in-law;Singpho;How Singphos establish kinship;;low microphone -- SDM08-2006-146;1'37';Primary Text;16/12/2005;N Them;Gumhtoi;his brother-in-law;Singpho;About Ma/htum Ma/hta;;low microphone -- SDM08-2006-147;0'45';Primary Text;16/12/2005;N Them;Gumhtoi;his brother-in-law;Singpho;About the text SDM10-20061001PN-002 (13);;low microphone -- SDM08-2006-148;0'58';Primary Text;16/12/2005;N Them;Gumhtoi;his brother-in-law;Singpho;The words sa/kawng hpa in SDM10-20061001PN-002;;low microphone -- SDM08-2006-149;1'34';Primary Text;16/12/2005;N Them;Gumhtoi;his brother-in-law;Singpho;Pouring water in traditional Singpho religion hka sa/hkat. Discussion of SDM10-20061001PN-002;;low microphone -- SDM08-2006-150;0'55';Primary Text;16/12/2005;N Them;Gumhtoi;his brother-in-law;Singpho;About SDM10-20061001PN-002;;low microphone -- SDM08-2006-151;1'53';Primary Text;16/12/2005;N Them;Gumhtoi;his brother-in-law;Singpho;About the Crab Nat, and how it is good; relating to SDM10-20061001PN-002 ;; -- SDM08-2006-152;4'34';Primary Text;20/12/2005;Bisa Gaon;Ga/dung Lu Bisa Jan;MN Singpho and Bisa Mungkhong gam and others;Singpho;about songs;SDM08-2006-152.doc; -- SDM08-2006-153;5'36';Primary Text;20/12/2005;Bisa Gaon;Ga/dung Lu Bisa Jan;MN Singpho and Bisa Mungkhong gam and others;Singpho;about songs;SDM08-2006-153.doc ;complete from 1'00' to 4'43' -- SDM08-2006-154;6'29';Primary Text;20/12/2005;Bisa Gaon;Ga/dung Lu Bisa Jan;MN Singpho and Bisa Mungkhong gam and others;Singpho;Explanation of SDM08-20040802-014 (39) ff;; -- SDM08-2006-155;5'34';Primary Text;21/12/2005;Bisa Gaon;Ga/dung Lu Bisa Jan;Bisa Mungkhong Gam and others;Singpho;Prayer and about the prayer;SDM08-2006-155.doc; -- SDM08-2006-156;1'58';Primary Text;21/12/2005;Bisa Gaon;Ga/dung Lu Bisa Jan;Bisa Mungkhong Gam and others;Singpho;About the old monk;; -- SDM08-2006-157;5'06';Primary Text;21/12/2005;Bisa Gaon;Ga/dung Lu Bisa Jan;Bisa Laja;Singpho;A rice pounding song;SDM08-2006-157.doc;partially in notebook -- SDM08-2006-158;1'16';Primary Text;21/12/2005;Bisa Gaon;Ga/dung Lu Bisa Jan;Bisa Laja;Singpho;About maji kam, kaya kam and manaw kam;; -- SDM08-2006-159;0'26';Primary Text;21/12/2005;Bisa Gaon;Ga/dung Lu Bisa Jan;Bisa Laja;Singpho;Introduction to song and false start;; -- SDM08-2006-160;4'21';Primary Text;21/12/2005;Bisa Gaon;Ga/dung Lu Bisa Jan;Bisa Laja;Singpho;Song;SDM08-2006-160.doc; -- SDM08-2006-161;2'53';Primary Text;21/12/2005;Bisa Gaon;Bisa Lat Nawng;Bisa Laja;Singpho;Some historical notes;; -- SDM08-2006-162;7'56';Primary Text;22/12/2005;Bisa Gaon;Ga/dung Lu Bisa Jan;Bisa Du;Singpho;Explanation of SDM08-2006-160;; -- SDM08-2006-163;2'32';Primary Text;22/12/2005;Bisa Gaon;Bisa Lat Nawng;Bisa Du;Singpho;About the Singpho clans;; -- SDM08-2006-164;5'26';Primary Text;22/12/2005;Bisa Gaon;Bisa Lat Nawng;Bisa Du;Singpho;Bisa history;; -- SDM08-2006-165;2'57';Primary Text;22/12/2005;Bisa Gaon;Bisa Lat Nawng;Bisa Du;Singpho;Three way kinship system;; -- SDM08-2006-166;0'38';Primary Text;22/12/2005;Bisa Gaon;Bisa Lat Nawng;Bisa Du;Singpho;Meeting other Singphos and establishing relationships;; -- SDM08-2006-167;5'14';Primary Text;23/12/2005;Bisa Gaon;Minlung Nawng (Gaonbura);-;Singpho;Monkey Story;;some background noises -- SDM08-2006-168;6'51';Primary Text;23/12/2005;Bisa Gaon;Minlung Nawng (Gaonbura);His wife;Singpho;Absence of classifiers;; -- SDM08-2006-169;9'26';Primary Text;23/12/2005;Bisa Gaon;Minlung Nawng (Gaonbura);His wife;Singpho;Positional verbs;; -- SDM08-2006-170;1'04';Primary Text;23/12/2005;Bisa Gaon;Bisa Pi;Bisa Thu, Bisa Yon and others;Singpho;Eagle Story - introduction;;Much laughter -- SDM08-2006-171;20'03';Primary Text;23/12/2005;Bisa Gaon;Bisa Pi;Bisa Thu, Bisa Yon and others;Singpho;Eagle Story;;Much laughter -- SDM08-2006-172;2'55';Primary Text;23/12/2005;Bisa Gaon;Bisa Lat Nawng;-;Singpho;Lion Story;; -- SDM08-2006-173;0'23';Primary Text;23/12/2005;Bisa Gaon;Kha Kaw;Bisa Lat Nawng;Singpho;About collecting vegetables in the forest;; -- SDM08-2006-174;1'23';Primary Text;23/12/2005;Bisa Gaon;Kha Kaw;Bisa Lat Nawng;Singpho;About collecting vegetables in the forest;; -- SDM08-2006-175;1'14';Primary Text;24/12/2005;Bisa Gaon;Minlung Nawng (Gaonbura);-;Singpho;Positional verbs;; -- SDM08-2006-176;0'21';Primary Text;24/12/2005;Bisa Gaon;Minlung Nawng (Gaonbura);-;Singpho;Positional verbs;; -- SDM08-2006-177;2'34';Primary Text;24/12/2005;Bisa Gaon;Bisa Gam & Ga/dung Lu Bisa Jan;Minlung Nawng;Singpho;Singpho Tea;; -- SDM08-2006-178;12'04';Primary Text;17/1/2006;Kum Chai;Ga/reng Nawng;Awng San ;Singpho;The Second World War and his arrival in Kumchai;SDM08-2006-178.doc; -- SDM08-2006-179;4'21';Primary Text;17/1/2006;Kum Chai;Ga/reng Nawng;Awng San ;Singpho;Religions in Kachin state;; -- SDM08-2006-180;4'46';Primary Text;17/1/2006;Kum Chai;Kiyang La;Awng San ;Singpho;Manmohan Singh's meeting at Ledo (17/1/2006);; -- SDM08-2006-181;4'21';Primary Text;17/1/2006;Kum Chai;Kiyang La;Awng San ;Singpho;About ngadang and sacrificing to the nats.;; -- SDM08-2006-182;3'05';Primary Text;17/1/2006;Kum Chai;Kiyang La;Awng San ;Singpho;The buffalo heads;; -- SDM08-2006-183;0'52';Primary Text;17/1/2006;Kum Chai;Kiyang La;Awng San ;Singpho;Mutual intelligibility of Singpho varieties;; -- SDM08-2006-184;0'26';Primary Text;17/1/2006;Kum Chai;Kiyang La;Awng San ;Singpho;Mutual intelligibility of Singpho varieties;; -- SDM08-2006-185;1'44';Primary Text;18/1/2006;Kum Chai (Namo);Mbawn Nawng Chang;Lambu Gadang and Awng San;Singpho;Buddhist Story (interrupted by truck);SDM08-2006-185.doc; -- SDM08-2006-186;4'03';Primary Text;18/1/2006;Kum Chai (Namo);Mbawn Nawng Chang;Lambu Gadang and Awng San;Singpho;Buddhist Story continued;SDM08-2006-186.doc; -- SDM08-2006-187;6'13';Primary Text;18/1/2006;Kum Chai (Namo);Jili Gam;Awng San;Singpho;About elephant catching and training;SDM08-2006-187.doc; -- SDM08-2006-188;0'23';Primary Text;18/1/2006;Kum Chai (Namo);Awng San;Jili Gam;Singpho;'Let's go home before dark';; -- SDM08-2006-189;0'46';Primary Text;18/1/2006;Kum Chai;Awng San;;Singpho;ngut n ngut 'just a little remains';; -- SDM08-2006-190;2'15';Primary Text;19/1/2006;Kum Chai;Ga/reng Nawng;Awng San;Singpho;Farewelling words in Singpho and Jinghpaw;; -- SDM08-2006-191;1'17';Primary Text;19/1/2006;Kum Chai;Kiyang La;Awng San;Singpho;Song sung at the time of second world war;; -- SDM08-2006-192;0'53';Primary Text;19/1/2006;Kum Chai;Kiyang La;Awng San;Singpho;Cat Lung Modo - type of vehicle;; -- SDM08-2006-193;2'24';Primary Text;19/1/2006;Kum Chai;Kiyang La;Awng San;Singpho;Wolves;; -- SDM08-2006-194;1'54';Primary Text;20/1/2006;Bisa Gaon;Minlawng Nawng;Awng San & Bisa Gam;Singpho;Song sung to Hukong valley girl;; -- SDM08-2006-195;1'54';Primary Text;20/1/2006;Bisa Gaon;Minlawng Nawng;Awng San & Bisa Gam;Singpho;Discussion about songs;; -- SDM08-2006-196;0'33';Primary Text;20/1/2006;Bisa Gaon;Bisa Gumgai;Awng San & Bisa Gam;Singpho;Why shy can't reply to his song;; -- SDM08-2006-197;6'23';Primary Text;20/1/2006;Bisa Gaon;Bisa Gumgai;Awng San & Bisa Gam;Singpho;Song;; -- SDM08-2006-198;1'47';Primary Text;20/1/2006;Bisa Gaon;Minlawng Nawng;Awng San & Bisa Gam;Singpho;Song to Hukong valley girl;; -- SDM08-2006-199;1'50';Primary Text;20/1/2006;Bisa Gaon;Minlawng Nawng;Awng San & Bisa Gam;Singpho;Love Song (first male then female) (From Kachin State);SDM08-2006-199; -- SDM08-2006-200;1'39';Primary Text;20/1/2006;Bisa Gaon;Minlawng Nawng;Awng San & Bisa Gam;Singpho;Love Song - response (first female then male) (From Kachin State);; -- SDM08-2006-201;0'18';Primary Text;20/1/2006;Kumchai;Awng San;;Singpho;The sentence, cum nang ri n nang re 'salt is there or not,' 'you can taste the salt or not';; -- SDM08-2006-202;0'49';Primary Text;20/1/2006;Kumchai;Awng San;;Singpho;Sentences 'I don't know whether ...';; -- SDM08-2006-203;0'34';Primary Text;20/1/2006;Kumchai;Awng San;;Singpho;'Was there again any difficulty for you on the road';; -- SDM08-2006-204;2'41';Primary Text;20/1/2006;Kumchai;Kiyang La;Awng San;Singpho;Contents of the old cassette;; -- SDM08-2006-205;1'20';Primary Text;20/1/2006;Kumchai;Kiyang La;Awng San;Singpho;Contents of the old cassette (2);; -- SDM08-2006-206;4'07';Primary Text;20/1/2006;Kumchai;Kiyang La;Awng San;Singpho;Buddhist prayer;; -- SDM08-2006-207;2'08';Primary Text;20/1/2006;Kumchai;Kiyang La;Awng San;Singpho;explanation of the previous;; -- SDM08-2006-208;1'18';Primary Text;20/1/2006;Kumchai;Kiyang La;Awng San;Singpho;Buddhist prayer;; -- SDM08-2006-209;0'13';Primary Text;20/1/2006;Kumchai;Kiyang La;Awng San;Singpho;explanation of the previous prayer;; -- SDM08-2006-210;0'44';Primary Text;20/1/2006;Kumchai;Kiyang La;Awng San;Singpho;About the satang prayers;; -- SDM08-2006-211;2'44';Primary Text;20/1/2006;Kumchai;Kiyang La;Awng San;Singpho;About the satang prayers;; -- SDM08-2006-212;1'28';Primary Text;20/1/2006;Kumchai;Pan Lu Kiyang;Awng San;Singpho;Women's work;; -- SDM08-2006-213;0'28';Primary Text;20/1/2006;Kumchai;Pan Lu Kiyang;Awng San;Singpho;Preparing Khau Lam;; -- SDM08-2006-214;0'41';Primary Text;20/1/2006;Kumchai;Awng San;Kiyang La;Singpho;A sentence 'Why hasn't the line come until now?';; -- SDM08-2006-215;0'28';Primary Text;20/1/2006;Kumchai;Awng San;Kiyang La;Singpho;About Prasanna Turung not knowing Singpho when he came;; -- SDM08-2006-216;1'31';Primary Text;20/1/2006;Kumchai;Kiyang La;Awng San;Singpho;About Gareng Nawng when he first came to Kumchai;; -- SDM08-2006-217;4'08';Primary Text;14/2/2006;Ketetong;Unknown - manager of exhibition;;Singpho;Explanation about Singpho traditional artefacts;; -- SDM08-2006-218;11'52';Primary Text;16/2/2006;Bordumsa;Singdu Nawng;Minister C.C. Singpho and others;Singpho;His name; types of songs, some history;; -- SDM08-2006-219;4'26';Primary Text;17/2/2006;Bordumsa;Dumsa Nawng;-;Singpho;Sayaw Goi Song;; -- SDM08-2006-220;6'55';Primary Text;18/2/2006;N Them;Gumhtoi;;Singpho;His opinion about how to write Singpho language;; -- SDM08-2006-221;1'04';Primary Text;18/2/2006;N Them;Gumhtoi;;Singpho;Hka Yawng Ningkin explanation;; -- SDM08-2006-222;1'09';Primary Text;18/2/2006;N Them;Gumhtoi;;Singpho;Hka Yawng Ningkin explanation;; -- SDM08-2006-223;0'52';Primary Text;18/2/2006;N Them;Gumhtoi;;Singpho;Hka Yawng Ningkin explanation;; -- SDM08-2006-224;0'53';Primary Text;18/2/2006;N Them;Gumhtoi;;Singpho;Hka Yawng Ningkin explanation;; -- SDM08-2006-225;0'53';Primary Text;18/2/2006;N Them;Gumhtoi;;Singpho;Hka Yawng Ningkin explanation;; -- SDM08-2006-226;0'39';Primary Text;18/2/2006;N Them;Gumhtoi;;Singpho;Hka Yawng Ningkin explanation;; -- SDM08-2006-227;1'00';Primary Text;18/2/2006;N Them;Gumhtoi;;Singpho;Hka Yawng Ningkin explanation;; -- SDM08-2006-228;1'02';Primary Text;18/2/2006;N Them;Gumhtoi;;Singpho;Hka Yawng Ningkin explanation;; -- SDM08-2006-229;1'04';Primary Text;18/2/2006;N Them;Gumhtoi;;Singpho;Hka Yawng Ningkin explanation;; -- SDM08-2006-230;2'26';Primary Text;18/2/2006;N Them;Nhkum Dung Lu;Her son, Mhpang Gumgai, Gumhtoi and large group;Singpho;Song;; -- SDM08-2006-231;7'42';Primary Text;18/2/2006;N Them;Gumhtoi;N Hkum Dung Lu, Her son, Mhpang Gumgai, and large group;Singpho;Buddhist story;; -- SDM08-2006-232;2'17';Primary Text;19/2/2006;N Them;Gumhtoi;Kel Kelly;Singpho;House construction I - bamboo ties;; -- SDM08-2006-233;1'04';Primary Text;19/2/2006;N Them;Gumhtoi;Kel Kelly;Singpho;House construction II - bamboo ties;; -- SDM08-2006-234;1'08';Primary Text;19/2/2006;N Them;Gumhtoi;Kel Kelly;Singpho;House construction III - life of the house posts;; -- SDM08-2006-235;1'54';Primary Text;19/2/2006;N Them;Gumhtoi;Kel Kelly;Singpho;House construction IV - life of house posts - what happens when the posts are rotten - a new house is built;; -- SDM08-2006-236;1'37';Primary Text;19/2/2006;N Them;Gumhtoi;Kel Kelly;Singpho;House construction V - the stove;; -- SDM08-2006-237;1'16';Primary Text;19/2/2006;N Them;Gumhtoi;Kel Kelly;Singpho;House construction VI - the stove;; -- SDM08-2006-238;2'14';Primary Text;19/2/2006;N Them;Gumhtoi;Kel Kelly;Singpho;Houses - the tradition of building upper level houses;; -- SDM08-2006-239;2'00';Primary Text;19/2/2006;N Them;Gumhtoi;Kel Kelly;Singpho;House construction VII- roof construction and why smoke is needed in the house;; -- SDM08-2006-240;1'02';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Hka Yawng Ningkin - notes on translation;; -- SDM08-2006-241;1'04';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Hka Yawng Ningkin - notes on translation;; -- SDM08-2006-242;1'53';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Hka Yawng Ningkin - notes on translation;; -- SDM08-2006-243;0'56';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Hka Yawng Ningkin - notes on translation;; -- SDM08-2006-244;0'39';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Hka Yawng Ningkin - notes on translation;; -- SDM08-2006-245;0'46';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Hka Yawng Ningkin - notes on translation;; -- SDM08-2006-246;0'29';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Hka Yawng Ningkin - notes on translation;; -- SDM08-2006-247;1'05';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Hka Yawng Ningkin - notes on translation;; -- SDM08-2006-248;0'53';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Translation of Kiyang Gam's story at SDM10-20061001PN-002;; -- SDM08-2006-249;0'57';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Translation of Kiyang Gam's story at SDM10-20061001PN-002;; -- SDM08-2006-250;1'25';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Translation of Kiyang Gam's story at SDM10-20061001PN-002;; -- SDM08-2006-251;0'39';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Translation of Kiyang Gam's story at SDM10-20061001PN-002;; -- SDM08-2006-252;0'33';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Translation of Kiyang Gam's story at SDM10-20061001PN-002;; -- SDM08-2006-253;0'23';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Translation of Kiyang Gam's story at SDM10-20061001PN-002;; -- SDM08-2006-254;0'59';Primary Text;19/2/2006;N Them;Gumhtoi;Various;Singpho;Translation of Kiyang Gam's story at SDM10-20061001PN-002;; --

Sources

Details

Latitude

-12.0525

Longitude

132.92

Start Date

1997-03-19

End Date

1997-03-19

Speaker(s): Esther (Charlies wife, both now deceased) ; a white teacher ; kids ; CHECK|Contents: Useful as a document of activities at the bilingual school and also of child language. It seems the children do not use much English at all when being taught by the Indigenous teachers. Video made at the school with many different separate scenes.Starts with class of younger kids and a woman (?Mangkiwa). First they sing some kids songs translated into Mawng. Then she is teaching children to read Mawng using pictures and the syllable method. This then alternates with singing and reading a large format Mawng book. Then some slightly older boys tell stories in Mawng referring to a photo, of them doing an activity on country. Then we see children playing a game with cards with a White teacher giving verbal instructions, saying Mawng words (?Lindsay). Then we see children playing in the yard. Then a different female Indigenous teacher with children talking in Mawng and pointing to pictures of children on country. Around 37 minutes: video camera turned on side and stays there. They sing wirlamurrk Twinkle Twinkle little star. Then sing ilijap maruny. Then sing mularrik mularrik mularrik.42 minutes: Two white female teachers lead a song in a ?European language.| Recorded by: Lindsay Parker (teacher-linguist)| Location: Warruwi, South Goulburn Island

Sources

Details

Latitude

-4.199915

Longitude

152.1765

Start Date

1993-08-12

End Date

1993-08-12

Tape#1 - Music Background and Story of Ephraim Tami. Side A&B: Ephraim Tami was born in early 1900s' and starting his education in a German school at Namanula and was able to speak German language. He studied reading and writing music however only in English where he set up the Matupit Island Mixed Choir when he started work at the Government Printing Press. Ephraim taught the choir from English tune book and either translated songs to Kuanua or write English to Kuanua words in pronunciation such "that" would be "det" the way it sounded and way its spoken. (no "th" in Kuanua so becomes "d"). The choir then sings English songs in Kuanua pronunciation as people did not learnt or speak English. After the war in 1942, Ephraim had a bad tropical ulcer on his leg and had to be amputated so he lived with walking cruchers. Despite this situation and inability to freely walk, he continued being the choir master, composer and conductor with the aid of a box to rest his amputated leg during performances. The choir won many prizes and shields from Empire Day, Kings Birthday, Queens Birthday. The choir also provided entertainment to Tourist Ships or events organised by the Government Administration in Rabaul. They sang songs from the Methodist Kuanua Hymn book "Buk Na Kakalai" and some songs were written by Ephraim although many more written were not included. Other English hymn translators were from other parts of the Gazelle Peninsula. Some of the chorus songs included Hallelujah, Gloria, This is the Day, My Island New Guinea amongst others. A notable song "Cockrabin" won them shield by Matupit choir at Queen Elizabeth Park. Ephraim taught her niece Lila IaMatalau to conduct and lead a female choir at Matupit and mentored her in practice and performances. Lila became the first female conductor in the Gazelle Peninsula. She was a primary school teacher at Matupit and Tavui villages.She also did the choir uniform sewing in patterns and style for both Matupit Village choir and Matupit Women choir. Ephraim Tami Senior later died in 1957 due to illness and Lila IaMatalau died in 1972. There was also another pioneer women choir conductor in Regina Tade from Volavolo Catholic Church who came later but same time as Lila. Ephraim Tami Junior later carried on music skills in choral as well as stringbands. Other musical instruments include; guitars, ukuleles, cordian, still guitar and although these instruments were taught with stringband members, a proper group called Team was later formed after various festival and Tolai Warwagira. (Steven Gagau, February 2019)

Sources

Details

Latitude

-42.89371719

Longitude

147.2992648

Sources

Details

Latitude

-37.7941525052882

Longitude

144.94680009703

 Errol’s Angels Community Choir Inc. sings acappella and is based in North Melbourne. The choir is mixed male/female voices and sings a collection of songs from Australian folk, blues, gospel and world music traditions. 

Sources

Details

Latitude

-28.06261

Longitude

117.8481

Start Date

1901

End Date

1902

374

Placename	Mt. Magnet
title	Mt. Magnet 1901 population
Description	374
POPULATION (exclusive of full-blooded Aboriginals)	374
Males	241
Females	133
ANPS ID	249204
lat	-28.06261
long	117.8481
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-31.22734

Longitude

119.3267

Start Date

1901

End Date

1902

564

Placename	Southern Cross
title	Southern Cross 1901 population
Description	564
POPULATION (exclusive of full-blooded Aboriginals)	564
Males	351
Females	213
ANPS ID	254884
lat	-31.22734
long	119.3267
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-20.77117

Longitude

117.1452

Start Date

1901

End Date

1902

312

Placename	Roebourne
title	Roebourne 1901 population
Description	312
POPULATION (exclusive of full-blooded Aboriginals)	312
Males	212
Females	100
ANPS ID	253490
lat	-20.77117
long	117.1452
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-31.95184

Longitude

115.8587

Start Date

1901

End Date

1902

27553

Placename	Perth
title	Perth 1901 population
Description	27553
POPULATION (exclusive of full-blooded Aboriginals)	27553
Males	14588
Females	12965
ANPS ID	278324
lat	-31.95184
long	115.8587
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-31.64682

Longitude

116.669

Start Date

1901

End Date

1902

2018

Placename	Northam
title	Northam 1901 population
Description	2018
POPULATION (exclusive of full-blooded Aboriginals)	2018
Males	1072
Females	946
ANPS ID	250897
lat	-31.64682
long	116.669
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-32.22455

Longitude

121.0756

Start Date

1901

End Date

1902

263

Placename	Norseman
title	Norseman 1901 population
Description	263
POPULATION (exclusive of full-blooded Aboriginals)	263
Males	155
Females	108
ANPS ID	282118
lat	-32.22455
long	121.0756
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-31.55127

Longitude

116.464

Start Date

1901

End Date

1902

339

Placename	Newcastle
title	Newcastle 1901 population
Description	339
POPULATION (exclusive of full-blooded Aboriginals)	339
Males	167
Females	172
ANPS ID	NA
lat	-31.55127
long	116.464
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-26.88537

Longitude

118.3414

Start Date

1901

End Date

1902

93

Placename	Nannine
title	Nannine 1901 population
Description	93
POPULATION (exclusive of full-blooded Aboriginals)	93
Males	72
Females	21
ANPS ID	249898
lat	-26.88537
long	118.3414
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-28.7734

Longitude

122.0595

Start Date

1901

End Date

1902

643

Placename	Mt. Morgans
title	Mt. Morgans 1901 population
Description	643
POPULATION (exclusive of full-blooded Aboriginals)	643
Males	503
Females	140
ANPS ID	260161
lat	-28.7734
long	122.0595
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-31.89156

Longitude

116.0009

Start Date

1901

End Date

1902

1568

Placename	Midland Junction
title	Midland Junction 1901 population
Description	1568
POPULATION (exclusive of full-blooded Aboriginals)	1568
Males	911
Females	657
ANPS ID	276589
lat	-31.89156
long	116.0009
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-31.96878

Longitude

115.8965

Start Date

1901

End Date

1902

1267

Placename	Victoria Park
title	Victoria Park 1901 population
Description	1267
POPULATION (exclusive of full-blooded Aboriginals)	1267
Males	674
Females	593
ANPS ID	257110
lat	-31.96878
long	115.8965
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-29.68814

Longitude

121.0375

Start Date

1901

End Date

1902

1487

Placename	Menzies
title	Menzies 1901 population
Description	1487
POPULATION (exclusive of full-blooded Aboriginals)	1487
Males	1050
Females	437
ANPS ID	248120
lat	-29.68814
long	121.0375
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-28.93611

Longitude

121.5136

Start Date

1901

End Date

1902

250

Placename	Malcolm
title	Malcolm 1901 population
Description	250
POPULATION (exclusive of full-blooded Aboriginals)	250
Males	146
Females	104
ANPS ID	260798
lat	-28.93611
long	121.5136
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-28.88528

Longitude

121.3311

Start Date

1901

End Date

1902

314

Placename	Leonora
title	Leonora 1901 population
Description	314
POPULATION (exclusive of full-blooded Aboriginals)	314
Males	225
Females	89
ANPS ID	283857
lat	-28.88528
long	121.3311
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-31.93906

Longitude

115.8407

Start Date

1901

End Date

1902

2545

Placename	Leederville
title	Leederville 1901 population
Description	2545
POPULATION (exclusive of full-blooded Aboriginals)	2545
Males	1331
Females	1214
ANPS ID	276591
lat	-31.93906
long	115.8407
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-30.60833

Longitude

121.6033

Start Date

1901

End Date

1902

1044

Placename	Kanowna
title	Kanowna 1901 population
Description	1044
POPULATION (exclusive of full-blooded Aboriginals)	1044
Males	629
Females	415
ANPS ID	28920
lat	-30.60833
long	121.6033
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-28.88528

Longitude

121.3311

Start Date

1901

End Date

1902

6652

Placename	Kalgoorlie
title	Kalgoorlie 1901 population
Description	6652
POPULATION (exclusive of full-blooded Aboriginals)	6652
Males	4038
Females	2614
ANPS ID	245386
lat	-28.88528
long	121.3311
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-31.89933

Longitude

115.9687

Start Date

1901

End Date

1902

1462

Placename	Guildford
title	Guildford 1901 population
Description	1462
POPULATION (exclusive of full-blooded Aboriginals)	1462
Males	720
Females	742
ANPS ID	267127
lat	-31.89933
long	115.9687
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-31.34488

Longitude

115.9123

Start Date

1901

End Date

1902

157

Placename	Gingin
title	Gingin 1901 population
Description	157
POPULATION (exclusive of full-blooded Aboriginals)	157
Males	96
Females	61
ANPS ID	242882
lat	-31.34488
long	115.9123
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-31.9485

Longitude

115.8268

Start Date

1901

End Date

1902

3005

Placename	Subiaco
title	Subiaco 1901 population
Description	3005
POPULATION (exclusive of full-blooded Aboriginals)	3005
Males	1514
Females	1491
ANPS ID	255358
lat	-31.9485
long	115.8268
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-31.87877

Longitude

116.7657

Start Date

1901

End Date

1902

1362

Placename	York
title	York 1901 population
Description	1362
POPULATION (exclusive of full-blooded Aboriginals)	1362
Males	673
Females	689
ANPS ID	259712
lat	-31.87877
long	116.7657
startdate	1901
enddate	1902
Feature term	Municipality
Source	Historical and Colonial Census Data Archive
URL	https://hccda.ada.edu.au/Individual_Census_Tables/WA/1901/census_02/tables/WA-1901-census_02-04_12-1.html

Sources

Details

Latitude

-33.8846462

Longitude

151.1982692

Led by Sally Whitwell, Coro Innominata is a Sydney-based chamber choir promoting excellent performance of great music. The choir was formed in the early 1990s by singers from a number of larger choirs wishing to explore the acapella repertoire, from sacred choral music to contemporary Australian and international works. The choir performs in some of Sydney's finest venues, and sings for several services each year at St Benedicts Broadway, our rehearsal base. We have participated in festivals around Sydney including the Glebe Music Festival, and our programs have ranged from larger scale works such as the Faure Requiem to Renaissance motets and music by contemporary composers from many traditions. In recent years we have sought out more female and young Australian composers.

Sources

Details

Latitude

-42.89371719

Longitude

147.2992648

Sources

Details

Latitude

-42.89371719

Longitude

147.2992648

Sources

Details

Latitude

-38.1952209

Longitude

145.0879338

Female choir on the Mornington Peninsula. Varied repertoire. Performs 3 concerts per year.

Sources

Details

Latitude

-42.89371719

Longitude

147.2992648

Sources

Details

Latitude

-42.89371719

Longitude

147.2992648

Sources

Details

Latitude

-42.89371719

Longitude

147.2992648

Sources

Details

Latitude

-42.89371719

Longitude

147.2992648

Sources

Details

Latitude

25.234

Longitude

96.9165

Start Date

2017-01-30

End Date

2017-01-30

Translation (Gun Mai) Long long ago, there were a mother and a child. Both were females. Mother was also a woman and her child was also a girl. The mother and the daughter were looking for a plant called Si Hka Pa. It usually grows on the sand near the river in the summer season. We also called Lap Chyang Lap (Black leaf). We used to eat the leaf and mix with sesame and eat it. The mother and the daughter were looking for Si Hka Pa on the different sides and they reached the confluence. The mother was only looking for the Si Hka Pa so she went throughout Mali river. The daughter was also only looking for the Si Hka Pa and she went throughout Nmai river. They just continued to find the Si Hka Pa and even could not care the time. Finally, it got dark and the daughter was calling that "Mother, where are you?" The mother was also looking for her daughter but she could not find her daughter. The daughter who went throughout the Nmai river thought that her mother might go throughout the Nmai river so she just continued to find her mother throughout the Nmai river. The mother who went throughout Mali river thought that her daughter might go throughout Mali river so she just continued to find her daughter throughout Mali river. Even though they walked a lot they don't see each other. So, the daughter who was in Nmai river side shouted that "Nu ye... Nu ye... Nu ye... (calling Mother)". The mother who was in the Mali river also shouted that "Sha ye...Sha ye...Sha ye...(calling Daughter). Even though they shouted the whole night and followed, they did not meet each other. Finally, the daughter who was walking in Nmai river side shouted "Nu ye... nu ye... nu ye...," and died after she could not shout an ymore. The mother who was shouting in Mali river side also shouted "Sha ye... sha ye... sha ye...," and shouted throughout Mali river without eating anything as she worried for her daughter. Finally, the mother also died after she could not shout any more. Then, the mother and the daughter became cicada. That's why all the cicadas that are living in Mali river side are making sound 'sha ye... sha ye... sha ye... sha ye..sha ye... sha ye...' until today. All the cicadas that are living in Nmai river side are making the sound 'nu ye... nu ye... nu ye... nu ye... nu ye... nu ye..' until today. The reason that they have different sounds although they are the same cicadas is because that the mother and the daughter were separated. Transcription (Lu Awng) Moi sha nu nga ai da. Dai kaw shan nu ni numsha kanu mung numsha kasha mung num, shan ndai si hka pa ngu nga ai ndai anhte mali hka hka kau de ginhtawng rai yang hka kau kumtsai jang kaw tu ai lap chyang lap ngu mung tsun ai, ndai hpe di sha nna anhte gaw kabaw chyanam rau gayau sha re, shan nu gaw dai tam hkawm sai hku nga, shan nu mali hka hku na tam sai da. Tam si hka pa mu di oh ra tawm kanu oh ra de tawm re, tam lung wa yang she hka mali nmai zup ai ning re kaw du mat ai da. Kanu gaw ndai si hka pa ai yu nna she mali hka maga de yawng mat na hku rai nga, mali hka maga de yawng tam hkawm mat, kasha mung dai si hka pa hkrai yu hkan na she nmai hkahku de yang mat ai da. Jan du ai mung n dum sai tam tam tam tam, re jahtum e jan du mat ai hku nga, jan du mat reng she kasha mung wat nu gaw ya ngu yang she kanu hpe nmu, kanu mung reng she kasha shamat sai da law, oh nmai hku de lung mat wa ai kasha jan gaw, kanu gaw hto mali hku de, Dai yang she shan lahkawng sawn ai gaw nu ndai mali hku de yawng na sai, ngu nna she ndai mali hku de hkan htik htik da. Mali hku de hkan ai kanu gaw sha ndai mali hku de ndai de tam mat ai rai na re ngu dai de chyu dai de hkan tik, kasha jan bai rai yang gaw nu ndai maga de sa mat sam sai ngu di ngai nu hpe ndep sam sai ngu di hkan tik tik da hkan tik tik kade hkan tim ndu da, deng she marawn sai hku nga ndai nmai hka maga na jan mung nu e nu e nu e nu e nu e nga da, nang maga na mali hkan na jan mung bai sha ye sha ye sha ye sha ye sha ye ngu di ngoi ai da. ngoi hkrai ngoi ngoi hkrai ngoi shana tup ngoi tim ndep hpang jahtum gaw ndai nmai hka de hkawm ai kasha wa gaw nu e nu e nu e nu e nu e nga ngoi hkrai ngoi, shi nsen shi ngoi njin di dai kaw krawp si mat ai da. mali hka maga de ngoi ai kanu jan mung sha ye sha ye sha ye sha ye sha ye kei hka hku dingyang marawn tam sha ye hkrai hpa mung n sha yawn ai hte marawn hkrai marawn hpang e dai kaw krawp si mat ai da. Dai wa shan nu lahkawng yen hkra tai mat ai da. Hkra tai mat na dai majaw mali hkahku de ngoi ai hkra mahkra gaw dai ni du hkra sha ye sha ye sha ye sha ye sha ye sha ye sha ye sha ye sha ye nga shaga ai da, sha ye sha ye ngu, nmai hku maga de yawng ai mahkra hkra ni gaw dai ni du hkra nu e nu e nu e nu e nu e nu e nu e nu e nu e nu e nga dai majaw shan lahkawng hkra hkrai raitim naw shan lahkawng ngoi ai n bung hkat mat ai gaw kanu yen kasha hpe tam hkat ai kaw hka mat ai ta re majaw ndai hku ngoi ai nbung hkat mat ai re da.

Sources

Details

Latitude

-42.89371719

Longitude

147.2992648

Sources

Details

Latitude

-42.89371719

Longitude

147.2992648

Sources

Details

Latitude

-33.00144938

Longitude

151.6075918

Come and join this fun and fitness class with the aim to have an enjoyable time while exercising. This class will cater for both male and female members in a social setting. Wear comfortable clothes and shoes and bring your water bottle. Run by Lake Macquarie U3A.

Sources

Details

Latitude

-42.89371719

Longitude

147.2992648

Sources

Details

Latitude

-42.89371719

Longitude

147.2992648

Sources

Details

Latitude

-42.89371719

Longitude

147.2992648

Sources

Details

Latitude

2.897

Longitude

98.2515

Start Date

1973-07-01

End Date

1973-07-01

Title of Item: Ole-Ole (padi flute and voice interchanged). Title of Item: Lagu Onang. Title of Item: Suling (Suling alternating with voice). Title of Item: Pembukan (original composition). Title of Item: Lancang Kuning. Title of Item: Gunung Sayang . Title of Item: Makan Sirih (+singer) Title of Item: Cangkaian Cek Minah Sayang. Title of Item: Pilandok. Title of Item: Pamili Taxi (Karo song). Title of Item: Female Singers. Title of Item: Dendung Sayang (from casette) Title of Item:Lagu Penutup. SIDE B (Items 14-15: Group: Kosenian Pasisir Tap Tergah) Titile of Item: Tari Sapu- Voice/Instrument. Title of Item: Tari Lagu Pulau Pinarg. (Items 16-20: Group: Solu Bolon) Title of Item: Kesebuab Oasusur Tao Tergah. Title of Item: Lagu Si Kambang. Title of Item: Solu Bolon. Title of Item: Tari Slendang Main. Title of Item: Solu Bolon. ; Item contains instrumental music.

Sources

Details

Latitude

-37.80474176

Longitude

144.9885944

Aims to provide an opportunity for female musicians to network, gain inspiration and support from each other; encourage women of all ages to develop and maintain viable and rewarding careers in music.

Sources

Details

Latitude

-37.80474176

Longitude

144.9885944

Aims to provide an opportunity for female musicians to network, gain inspiration and support from each other; encourage women of all ages to develop and maintain viable and rewarding careers in music.

Sources

Details

Latitude

-37.80474176

Longitude

144.9885944

Aims to provide an opportunity for female musicians to network, gain inspiration and support from each other; encourage women of all ages to develop and maintain viable and rewarding careers in music.

Sources

Details

Latitude

-37.81794227

Longitude

145.0202202

21 Hill St. Hawthorn; Female faces, Cast Iron

Sources

Details

Latitude

-17.575

Longitude

178.015

Start Date

1961-05-18

End Date

1961-05-18

Notes for Dama digitized as AS2-033a-0601.jpg through AS2-033a-0609.jpg on 11/13/08 (blank pages on wordlist skipped). Speaker: Liti Mai (female) (18) for Dama Tape 33a -- Side I -- Cont. from Tape 32a -- Rā-Nakorotubu-Dama 6 -- Informant: Litimai Koro -- -- Rewa-Beqa-Rakua -- Informant: Nanise Ragogo -- Cont. on side II -- -- Side II -- Cont. from side I -- Kadavu-Tavuki-Nuku 92 -- Informant: Emele Nabalarua; (dialect survey data)

Sources

Details

Latitude

25.234

Longitude

96.9165

Start Date

2017-01-29

End Date

2017-01-29

Translation (Gun Mai) The title of the story is about the fact that the female deers do not have antlers. Long long ago, both male and female deers equally had very beautiful antlers. Antlers of both male and female deers were also equally shined and beautiful. One day, there was a deer family which had three family members. It was a widower family so there were a father, a son, and a daughter. They lived in a forest happily. When they were living happily, one day, the father was planning to go out to find food but he heard that the situation was not good because he heard that there were a lot of hunters in the forest. So, he said to his son and his daughter that "Dear son and daughter, don't go out anywhere today. I will bring a lot of food for you. Don't go anywhere as the news is not good. Just stay at home. OK?" Then, the father went out to find food. In the daytime, the daughter seriously wanted to wander because she was also used to go out and was also not good at listening to her father. So, she said to her elder brother that "Elder brother, I will visit to meet with uncle wild boar and porcupine in the other forest." "Don't go out. Didn't you hear what the father said?" the elder brother said. But, the sister deer said that "But elder brother, I won't take long. I will just go secretly and come back." Although the elder brother hindered her, the sister deer secretly went out. On the way, she met with a hunter and the hunter was about to shoot her. But, she saw the hunter before the hunter shot ad he got the time to ran away. When she was running, her antler was hit and broken. So, she ran and returned home and cried. The elder brother said that "What happened to you?" "I don't have my antler anymore," the sister answered. "You did not listen to me. Now, your antler is not beautiful," the brother said. Thus, the antler of the deer girl was uneven because one side was long and one side was short. And, the antler was also not beautiful and did not grow anymore because it was hit with the thing. The antlers of female deer was not as long as the male deer. Because the hunter hit the antler of female deer, until now, the male deers have long antlers but the female deers only have short antlers. Transcription (Lu Awng) E maumwi gabaw gaw ndai shan nga shan nga yi ni nrung n tu mat ai lam. Moi shawng de da ndai shan nga ni gaw ah yi mada ah la mada nrung grai tsawm na maren mara re tu ai da. A maren mara re grai ma kabrim tsawm ai i dan re tu ai da i. Shaloi she lani mi hta she ndai ndai shaloi gaw ndai shan nga yi shan nga wa hkan wa ni masum nga ai da. Langai mi gaw num sha la sha hte kawa i shan wa ni shingkra hkan wa ni nga ai da. Dai kaw she nga maling langai mi kaw nga re she shan wa ni grai pyaw na nga. Grai pyaw na nga re she lani mi gaw ndai shi na wa gaw dai lu sha tam sa sa na nga na she shi wa gaw shi ga ma npyaw na i. Dai shaloi nga yang gaw maling hta jaugawng ni grai prang ai nga hpe na ai majaw shi gaw, Shi na kasha hpe tsun ai, makaw yen magam dai ni gaw nanau gara de mung hkum sa re lu nanau na matu ah wa lu sha grai law hkra la wa na, kade ma hkum sa ya mung shi ga ni grai npyaw taw nga ai nta kaw sha ndai kaw sha nga taw yaw kade de hkum sa yaw ngu na tsun kau da ai. Dai she dai rai na hkawm mat sai shani du yang she dai num sha wa gaw grai lam mayu na hku nga lagaw ni gaya wa ai hte shi gaw grai sa mayu shawoi na oh loi mi grai lam ja ai myit nsu ai rai na hku rai nga dan jang she shi gaw Lani mi shi gaw kahpu hpe tsun ai ah ba ngai oh ra maling de ah gu wa du brang ni dumsi ni kaw sa lam na nga Hkumsa law ah wa tsun da ai nang nna ai i nga yang mung raitim le ah ba e dai ram nre law ngai akatsi sha lagu sa na bai wa na yaw. Nga tsun yang shi gaw hkumsa nga tsun tim shi gaw lagu sa mat wa lagu sa mat wa re she oh Lam kaw du yang she jaugawng langai mi hte hkrum na she jaugawng jaugawng jaugawng dai wa she shi hpe gap hkyen ai re she shi mung mu kau dat ai hte kalang ta hkrup mat ai majaw shi gaw hprawng na aten lu mat ai. Hprawng na aten lu mat na she shi gaw nrung kaw hkra mat ai.shi na nrung kaw hkra mat na she shi gaw kalang ta nrung mung daw daw re na i nrung daw mat ai.rai na shi gaw nta de kalang ta gat gat wa na she hkrap na wa re she Shi na kahpu tsun ai ya hpa baw byin wa sata?nga yang ah hpu ngai na nrung nnga mat sai ngu dat yang she hkring gaw shi kahpu gaw nang shaga mung nmadat ai gaw ganing hku na dan re yu ya nang na nrung gaw ntsawm sai gaw Nga na she shi na nrung mung nshaw nshun rai mat ai i, n ga mi gaw galu, n ga mi gaw kadun dai hku byin mat ai. Rai na she dai kaw na shi na dai nrung dai ma ntsawm mat ai i.shi na ndai gaw oh ra hpan hte hkra ai re nga she nrung mung n galu mat ai. Ohra shi na ah la ni ram ngalu mat ai i, dai jaugawng la wa e gap kau ya ai majaw ya du hkra ya nga jang gaw shan nga la ni sha nrung galu lu tu ai shan nga yi ni gaw ndai hku nrung ni sha tu ai dai hku byin mat ai da.

Sources

Details

Latitude

25.234

Longitude

96.9165

Start Date

2017-02-09

End Date

2017-02-09

Translation (Rita Seng Mai) The story I'm going to tell you is about a hunter who kept his promise. Once upon a time, there was a hunter. He always kept his word. He hunted animals in the forest every day. When he decided to hunt only females, he didn't hunt male animals. Although he saw many male animals, he didn't catch them. When he was determined to catch only female animals, he saw only male animals, and there were no female animals. He couldn't hunt any female animals although it was already evening. So, he had to go back home without any prey. He was unhappy because he couldn't catch any animals. At night, he thought, "Today, there were only male animals. Then I will catch male animals tomorrow." The next day, he was waiting to catch male animals, but he saw only females. Then, he didn't get any animals. He had to go back home empty-handed. But he didn't give up on hunting. He went into the forest again. On that day, he climbed Kasen Mountain. He could hunt a big boar there. He could catch the boar, but there was no water to clean the boar's body. He was thinking, "What should I do? How do I carry this boar to my house?" He thought, "I've been hunting for many years, and I always keep my word." That mountain was near U-ru Hka (river). Then, he swore, "I've caught the boar on the mountain. If I am truly the man who always keeps his word, let U-ru Hka flow upward on the mountain." Surprisingly, U-ru Hka flew upward the mountain. He used water from the river and cleaned the meat. And he went back home. He carried lots of meat on his way back home. Since the hunter kept his word and was righteous, U-ru Hka also flew upward against nature. We can still see U-ru Hka flowing upward on the mountain. Transcription (Lu Awng) Ya ngai tsun na gaw sadi dung ai jaugawng a lam re. Moi shawng de jaugawng la langai mi nga ai da. Shi gaw grai sadi dung ai da. Shi gaw shani shagu nam de shan tam sa ai, shi na ga sadi gaw ngai gaw dai ni shan yi gap na nga jang dai shani tup shan yi gap na matu la ai. Shan la ni kade mu tim shi n gap ai, dai majaw shani shagu la ai, jan du wa hkra retim shi shan yi gap na ngu shani re jang gaw shan yi nmu ai. Shan yi nmu na shan la hkrai hkrai mu, shan la hkrai hkrai mu, re na shi gaw shana de jan du wa tim shan langai mung nlu re na n gap ai sha dai hku hpa mung n hpai na nta de bai wa mat ai da. Shi gaw grai myitru ai sha na shani tup sa tim hpa mung nlu re na shi gaw grai myit n pyaw let nta de wa mat ai da. Dan na shi gaw dai shani shan la mu da sai re majaw, um hpawt ni gaw shan la sha bai gap na re nga na hpang shani gaw nam de bai sa mat wa na dai ni gaw shan la sha gap na nga na shi shani tup bai sa la taw sai, dai shani re yang gaw shan la gap na ngu ai shani re jang gaw shani tup shan yi ni hkrai bai mu, shan yi ni hkrai bai mu, shi gaw nlu gap hkraw, nlu gap hkraw, dan re na shana de jan du wa tim shan la langai mung nmu, shan yi hkrai mu jang shi gaw dai shani mung langai mung nlu ai nta de bai myit n pyaw let bai wa mat ai da. Dan na shi ga shan yi gap na ngu na shani gaw shan la mu, shan la gap na ngu shani gaw shan yi sha mu re gaw gara hku wa re kun ngu na shi gaw hpang shani myit ndaw ai sha kalang bai sa sai da. Dai shani gaw hto kasen bum ngu ai bum ntsa de shi gaw lung mat wa ai da. Kasen bum ngu ai bum ntsa de lung mat wa na dai kaw wa du kaba law ai langai mi lu gap da ai da. Dai de lung wa ai shaloi dai lu gap sat ai shaloi gaw bum ntsa kaw re nga gaw hka ni nnga ai, hka nnga jang gaw wa gaw lu gap da sa, re jang gaw wa hpya na matu hka ni ra ai, dan re ni kashin ra ai re majaw hka gaw nnga re jang ya ngai ga kaning di na ya bum ntsa kaw ning re wa gap taleng da na gaw gara hku hpya la na i ngu na shi gaw grai myit yu ai da. Dan re na kaning di na kun wa ndai hpe hpya gun wa na hka mung nnga ai gaw ngai jam jau na sai ngu na shi gaw e hpa mi rai rai ya ngai gaw ga sadi dung let ndai shan mung gap sha wa ai grai na sai re majaw dai ni gaw ngai na ga sadi hpe mung karai kasang chye na re ngu na she shi gaw u-ru hka mayan de re hku nga dai u-ru hka e ya ngai wa du langai mi bum ntsa kaw gap da sai loh, ngai na ga sadi grin ai re yang u-ru hka nang ndai bum ntsa de lwi lung wa rit, ngai wa hpya la na matu hka ra taw nga ai ngu na shi gaw dai hku matan na tsun dat ai da. Tsun dat ai shaloi kaja nan dai u-ru hka gaw hto bum ntsa de lwi lung wa ai da. Bum ntsa de lwi lung wa na dai shi gaw dai hka hpe ja la na shi na wa ma hpya gun re na shi gaw nta de wa mat ai da. Nta de kabu gara de wa shan ni law law gun re na shi gaw wa mat ai da. Dai kaw na dai u-ru hka lwi ai hka hkang gaw dai ni du hkra dai sadi dung ai jaugawng la wa a shi na sadi dung ai marang le i shi tsun ai ga shi mung sadi dung let dai hku galaw hkawm ai re majaw dai u-ru hka mung lwi lung wa ai hka dai gaw dai ni du hkra hkang hkang taw ai da.

Sources

Details

Latitude

25.234

Longitude

96.9165

Start Date

2017-02-03

End Date

2017-02-03

Translation (Rita Seng Mai) I would like to tell you about the sky nats choosing a person who would keep a valuable thunderbolt. While humans were living at Hkranghku Majoi, they discussed who would keep the thunderbolt given by the sky nats. A boy who belonged to Dingyau clan said, "That thunderbolt is owned by my ancestors. So, I will keep it." The older people told him, "No, you can't," and locked him in a cage. They hung him at a banyan tree. His mother gave him some food by using a long bar. There was a man called Manje Chyauhpa. He had four daughters. He told everyone, "I have a casket. If you want to be the one who keeps the thunderbolt, you should open the casket and need to guess the object in it correctly. And you need to guess my daughters just by looking at their fingers. If you can guess them correctly, you will be the one who keeps the thunderbolt." He decided that for everyone. Then, everyone tried to open the casket. People tried opening it one after one, but no one could. At that time, the boy who was locked in a cage said, "I can open it. I can guess the girls correctly." His mother went to the crowd and said, "My son said he could open the casket and guess the girls right." Then, people said, "Let's bring him here to open it." The boy could understand the bird's language. The bird told him to hit the casket hard. He did exactly as the bird said. Then, he could open it successfully. When he stood up, his head hit the bar and got hurt. Then, he said, "It's hurt. It's like seeing a firefly!" Luckily, the firefly was inside the casket. He could guess the firefly luckily. Then, the villagers asked him to guess the daughters of Manje Chyauhpa. Only their fingers were shown to him. He couldn't see any of them, just their fingers. Their fingers were shown through small holes. He had to guess them correctly. He needed to guess the girls' fingers correctly. People asked him to do it. When he was going to guess them right, flies were on their fingers and told him whose fingers they were. The boy said, "These are the eldest daughter's fingers. These are the second daughter's fingers. These are the third daughter's and the youngest's fingers." He could guess them correctly. After that, people asked him to differentiate the female and male drongo resting at the top of the bamboo plant. Then, he said, "The one resting a bit higher is a male drongo. And the other one resting a bit lower than him is a female drongo." And they asked him to guess the old palm's top part and bottom part. He took it and put it in the water. Since the bottom part was heavier than the top part, it sank faster than the top part. He looked at them and described them correctly. The boy could guess all correctly. As they promised, the boy got the thunderbolt. And he could marry one of Manje Chyauhpa's daughters. He got the right to keep the thunderbolt. But the newlywed faced difficulties in earning money. His wife told him, "Take my gold ring. Trade this ring with rice." But he didn't know the price of the gold ring. So, he traded the gold ring with only 3 kilograms of rice. When he came back, his wife told him, "My husband, that is a gold ring. It is not the thing you should trade with only 3 kilograms of rice." The boy said, "If that is valuable and expensive, we use it to make a chicken coop or a sty door. There is much gold in that ravine." He showed it to his wife. His wife was surprised and said, "Yes, that is gold." They collected all gold and kept it at home. His wife sold the gold and got lots of money. They built a new house with that money. And they bought cows and buffaloes. They could live as rich people. When he was hung at the tree, he saw palm reading and fortune telling and and saw many carps swimming in group. He became wealthy. He owned many buffaloes and cows too. He could lead the Ju Manau very well too. Ju Manau is for health. When he danced the Manau dance, he offered things to nats. In the rainy season, those offerings were floating through the water. At that time, there was a rich man who went fishing. He cupped the water and drank it. Since he drank the water where the offerings were floating, he had got a serious stomachache. Since he was sick, he let his son go fishing. At that time, his son saw a group of carp swimming in the water. Then, his father felt better. The next day, he went fishing again. At that time, he saw fortune-tellers. Surprisingly, his father's pain was getting better. The father was suspicious and said, "I have got a stomachache after I drank water from the stream where the boy from Dingyau clan held the Manau. Go and escort him." When Dingyau arrived, the rich man told everything to him. It was sure that he had a stomachache because of nats. Dingyau told him, "You will be fine if you hold the Manau festival and give offerings to nats." The rich man asked him for help, "Please, be the Manau dance leader." Then, the boy from Dingyau clan led the Manau dance for the rich man. Gradually, the rich man's pain was gone. When people moved places to live, the leader said, "Live with your group of people." They divided the clans and lived together as the leader told. Kum Ja Magam from Marip clan, the chief, lived at Ningdung Mountain. Naw Lawn, who belonged to Lahtaw clan and the chief, lived at Ngaw Mountain. Daina La, who belonged to Lahpai clan, was the chief and lived at Lahpai Htung Mada. Jasen Tu, the chief, lived at Ningdung Mountain too. Nding Lapyen Tang also lived at Ningdung Mountain as a chief. Matsaw Wa Zinghkum lived at Nran Hkrang Hkra Tsaw as a chief too. Maran Pangwa Sanggan lived at Singgung Kanai where he ruled in a democracy. The boy who belonged to Dingyau clan lived in Dingyau place by ruling in a democracy. Hka Gam also ruled his place in a democracy. He lived at Pakkai Mountain. Lisaw Wa Kahtan ruled his place in a democracy and lived in Hpung Mai Krung. Ningnin Tu Hkyen lived in Tsadi Hkyet and ruled in democracy too. Tangbau Tang ruled Penan (a place) in a democracy. They divided the places to live in that way. They danced Kumran Manau and lived in their respective places. This is the migration of Kachin people. Transcription (La Ring) Ya bai matut nna lamu madai mahtum mahta du ni kaw nna ap jaw ai aga hkan hpa hpe e anhte shinggyim masha ni kadai lang na nga ai lam hpe e manawt dingsawt lang na matu masha lata ai lam hpe tsun jahta dan na. Hkranghku majoi kaw nga yang mahtum mahta du ni jaw da ai aga hkan hpa shakawn rai ni hte manawt dingsawt kadai lang na ngu ai masha lata na matu bawng ban sa wa ma ai. Dai shaloi ma dingyau gaw "Moi aji dumsa nna lu ai aga hkan hpa ni re ai majaw ngai lang na" nga nna tsun wu ai da. Dai shaloi "Nang gaw nmai lang ai" ngu nna ma dingyau hpe wapung ka kaba hta rim bang nna hkrang hka lung tawn ntsa kaw na lagat pawt makau kaw noi da sai nga ma ai. Dai zawn noi da hkrum sai ma dingyau hpe kanu gaw htamawng galu hta shat shadap jaw nna rem da sai nga ai. Masha lata sana rai yang kasha num kasha mali lu ai manje chyauhpa gaw "Ndai ngai galaw ai yep krup hpe hpaw ngut yep krup kata kaw rawng ai arai hpe mung tak chye lu bai ngai a shayi sha marai mali a lata layung ni hpe mung langai hte langai a lata layung re ngu ai tsun lu tak chye ai wa hpe anhte a aga hkan hpa hpe lang shangun saga" nga nna manje chyauhpa gaw tsun ai da. "Dai rai jang gaw mai sa" nga nna zuphpawng kaba galaw nna aga hkan hpa manawt dingsawt hpe lang na matu nambat langai manje chyauhpa galaw ai krup hpe langai hte langai hpaw yu ma ai. Dai hpang dai krup hpe shawng langai hte langai kahti galai hpaw chyam yu yang kadai mung nhpaw ya lu ai nga ma ai. Dai shaloi hkranghku lung htawn de noi da ai ma dingyau gaw "Ngai gaw hpaw lu ai" nga nna tsun ai nga ai. Bai tak ai lam hta mung "Ngai gaw tak chye ai" nga nna kanu hpe tsun dat ai shaloi kanu gaw mung masha ni nga ai shara de sa nna "Ngai a kasha ma dingyau gaw krup mung hpaw lu ai tak mung ngai chyoi ai nga tsun ai" ngu nna shana dan sai. "Dai rai yang noi da sai ma dingyau hpe woi la saga" nga nna woi la hpaw shangun yang shi gaw u ga chye madat nna nbring bri u gaw "Brin di u" ngu tsun ai majaw ma dingyau gaw dai manje chyauhpa galaw ai krup hpe brin di hpaw lu sai hte rawt wa yang garap rap dawng hta baw adit la nna "Hti hta nga sai" ngu tsun dat ai ga gaw yep krup kata hta rawng nga ai hti hta kanu hpe mung kalang lata tak chye kau mat sai wa tai wa sai nga ma ai. Dai hpang mung manje chyauhpa na shayi sha mali a lata layung hpe langai hte langai a layung ni hpe tak shangun yang masha kadai hpe mung nmu lu ai hku layung ni hpe chyu sha langai hte langai a layung ni hpe hku kaji sha waw nna dinghkrawn shadap tawn ai hpe she tak shangun ai nga ai. Ndai zawn shadap tawn ai layung ni hpe she "Ndai gaw kana a layung kanau a layung" ngu nna langai hte langai tak tsun dan shangun ai nga ma ai. Dai zawn layung ni langai hte langai a layung ni rai ai ngu san htai sa wa na rai yang san ai layung shagu hta ji nu ni pa nna tsun madun dan sai re majaw ma dingyau gaw "Ndai gaw kaw a layung ndai gaw lu a layung ndai wa gaw roi a layung htu a layung" ngu nna yawng hkrak tsun dan lu sai nga ma ai. Dai hpang mung kawa wa roi sang ndung ntsa hta dung nga ai shingkri u lahkawng hpe yi la ginhka dan shangun ma ai. Dai shaloi mung ma dingyau gaw u ga ni hpe tsat ai majaw "Ntsa lahta dung ai wa gaw la rai nna lawu kaw dung ai u mahtang gaw yi rai ai" ngu tsun ai lam mung hkrak rai mat sai nga ai. Hpang jahtum laisi dalim dingsa lahkawng hpe ndung hte npawt tsun shangun yang mung ma dingyau gaw dai laisi dalim yan hpe la nna hka hta tsing yu yang pawt maga gaw li grau nna ndung hta gaw li grau nna hka hta htin wa ai hpe yu nna laisi dalim dingsa yan hpe mung ndung npawt hpe hkrak sha tsun ginghka dan lu sai nga ai. Ma dingyau gaw san htai shangun ai lam ni hpe yawng hpe san htai awng dang kau lu sai nga ma ai. Dai majaw tsun da sai hte maren ma dingyau hpe aga hkan hpa hte shakawn rai ni lang na hte manje chyauhpa a kasha nang shayi la nna manawt dingsawt ni lang na matu ahkaw ahkang hpe lu la sai nga ma ai. Shi gaw nang shayi hpe la sai raitim shat lu sha yak nga ai majaw nang shayi sha gaw "Shi a lata chyawp hpe n-gu hte dut u" ngu tsun yang ma dingyau gaw lata chyawp ja rai ai manu masa hpe nchye nna n-gu bye lahkawng masum hte sha dut galai kau sai nga ma ai. Dai shaloi nang shayi gaw "Ma dingyau e ndai gaw ja lata chyawp ngu ai re n-gu bye lahkawng masum hte sha dut galai kau ai baw nre ai" ngu tsun yang ma dingyau gaw "Ndai baw mi reng ai baw hpan rai yang gaw an dwi gaw ndai baw hpe sha uraw magap walawng chyinghka ni hpe galaw lang nga ga ai bai an dwi mu da ai htama mi hkaraw de ya mung grai naw nga nga ai" ngu ma dingyau gaw nang shayi hpe ja dingpa uraw magap walawng chyinghka magap ni hpe hta la madun yang nang shayi sha gaw "Ndai rai ni re" nang shayi sha gaw "Ndai ni re ai le ja ngu ai grai reng ai baw rai sai" ngu tsun dan nna ya mu da ai ja nga ai shara de sa nna ja ni hpe yawng hta lahkawn shinggyin la da sai da. Ndai ja tawng ja pa ni hpe nang shayi gaw "Grai reng ai rai sai" ngu gumhpraw manu law law hte dut nna dum nta gap nga dumsu hpaga arai hkum sumhpa hpe mari la nna grai lu su nga mu nga mai wa sai nga ma ai. Dai hta n-ga ma dingyau gaw hkranghku lunghtawn ntsa hta noi da ai shaloi ri lap kabyit ai shaba lap ningwat ai hkrang lungga de ndu tep ni singgaw daw nna kabyit ai nga ngalai hpung ni kanawng gayawt hkawm nga ai ni hpe grai yu mu da sai nga ma ai. Dai hpang ma dingyau gaw ja gumhpraw hte dumsu nga ni mung law law lu sai rai nna manau dum yang chyanun ndat hte hkrak rai ju manau dam lu sai nga ai. Ma dingyau manau dum ai hta nat n-gawng kapung ai kapung dingsa gaw lanam hta hta hka hte tsawt nna hkrang hka lungga de taw nga ai kapung dingsa hta nna nga hkwi sa ai sut mu nu aw sut mu du gaw hka ja lu sai. Shingrai nat n-gawng kapung ai kapung dingsa hta hka ja lu ai majaw manau nat shang nna sut mu du gaw kan bu machyi kaba byin wa sai nga ma ai. Sut mu du machyi nga yang hkrang hka de nga hkwi sa shangun yang kalang na sa ai shaloi hkrang hka hta nga lai hpung ni hpung hku nna kanawng kayawt hkawm ai hpe mu da nna wa yang kawa sut mu du a kan bu machyi ai lam loi loi mai wa magang ai. Bai kahtap nna hkrang hka de nga hkwi sa yang ri lap kabyit ai shaba lap kabyit ning wat ai ni hpe mu da nna wa yang grau grau grau nna kawa kan machyi mai wa ai nga ma ai. Shingrai ai ni hpe mu yang grau grau mai wa ai re majaw kawa gaw "Ma dingyau a manau poi hta nat n-gawng kapung dingsa hta hka ja lu ai hte byin ai manau nat shang nna machyi ai rai sai" ngu kasha ni hpe ma dingyau shaga la sa shangun nna ma dingyau du ai hte shi hta byin ai lam ni hpe tsun dan yang Manau nat shang ai teng sai dai majaw nang gaw manau dum yang she mai sai" ngu tsun ai hte maren sut mu du gaw ma dingyau hpe nang nan manau madu tai nna manau dum ya na matu tsun ai. Dai hte maren ma dingyau gaw shi nan manau madu tai nna sut madu a manau hpe hkrak dum ya sai hte sut madu kan bu machyi kaba byin ai hta mai tsai wa sai nga ma ai. Dai hpang ginru ginsa la ni gaw ginru ginsa woi ai wa matsun ai hte maren "Ginru ginsa lam hkawm ai maraw raw nna nga mu" ngu da sai. Nga rudi garan nna bra wa nga ai lam. Ginru ginsa lam woi ai wa tsun matsun da sai hte mare tinang ru di garan da sai ru di shara de bra wa nga masai nga ai. 1) Marip wa Kum Ja magam gaw du wa nga na ningdung bum de wa nga sai. 2) Lahtaw wa Naw Lawn mung du wa nga nna ngaw bum de wa nga sai. 3) Lahpai Daina La mung du wa nga nna lahpai htung mada de wa nga sai. 4) Jasen Tu mung du wa nga nna ningdung bum de wa nga sai. 5) Nding Lapyen Tang mung du wa nga nna ningdung bum de wa nga sai. 6) Matsaw wa zinghkum mung du wa nga nna nran hkrang hkra tsaw de wa nga sai. 7) Maran Pangwa Sanggan gaw gumrawng gumtsa magam nga nna singgung kanai de yu wa nga sai. 8) Ma Dingyau mung gumrawng gumtsa nga nna dingyau hkang de wa nga sai. 9) Hka Gam mung gumrawng gumtsa nga nna pakkai bum de wa nga sai. 10) Lisaw wa Kahtan mung gumrawng gumtsa nga nna hpung mai krung de wa nga sai. 11) Ningnin Tu Hkyen mung gumrawng gumtsa nga nna tsadi hkyet de wa nga sai. 12) Tangbau Tang mung gumrawng gumtsa nga nna penan lungpu de wa nga sai. Ndai zawn nga shara ru di ni hpe garan la nna majoi hpang htingbut de lung wa nna kumran manau dum la ngut ai hpang she tinang nan garan da sai rudi shara de bai bra wa nga masai nga ma ai. Ginru ginsa yu hkrat wa ai lam gaw ndai kaw htum sai da.

Sources

Details

Latitude

-4.204705

Longitude

152.172

Start Date

1993-03-28

End Date

1993-03-28

Tape#1: Island Frangipani Women's Stringband recordings Side A&B: The Women's stringband started in 1983 after its female members broke away from its main Weekend Stringband which was a mixed male and female from Totovel village in the north coast of Gazelle Peninsula. The stringband performed in village fundraising nights and some invitations on functions in Rabaul town. The main events were the Tolai Warwagira competition for the female stringbands section. The recordings of the village stringband, Ïslands Frangipani at Malaytown, Rabaul with their composed songs led by Rubbie Taidang. 1. A vavina Rapitok (boy-girl relationship) 2. Ok Tedi (extra marital affair) 3. Sori plis daddy (parents divorce affecting a daugther) 4. Valubane kapi amir (man leaving wife and son and feeling sorry when son dies) 5. Kini guwai ma vavina Burma (love affair) Vanavana ra rot (lady walking admiring her shoes walking) (Steven Gagau, February 2020)

Sources

Details

Latitude

-17

Longitude

168.5

Start Date

1979-07-01

End Date

1979-07-01

SE Ambrym July 1979. Stories & songs. Solomon 1) White flying fox & Night Hawk story. 2) lullabies. 3) Account of Lakoten, re bride ? Female 7 yrs.

Sources

Details

Latitude

23.6162

Longitude

99.8322

Start Date

2019-11-27

End Date

2019-11-27

The lyrics are not Mangjing Awa but perhaps a variant of Dai (傣语), different from spoken Dai. Songs of moving to a new house contain several parts: entering into a new house (进新房), going upstairs of a new house (上新房), love-song duets (情歌对唱), eating songs (吃饭歌), etc. Generally, male singer(s) and female singer(s) must take turns according to the meanings of each other's lyrics. This male singer only sings his part in this event. For the real activity, please reference MJ003. The recording quality is higher than that in MJ003.

Sources

Details

Start Date

1986-04-28

End Date

1986-04-28