21 research outputs found
Studies on Bali salak cultivars (Salacca zalacca var. amboinensis)(Arecaceae)
No full textBali salak cultivars (Salacca zalacca var. amboinensis) (Arecaceae) commonly grow in Bali and other areas of the Indonesian archipelago and are of considerable value as a trade commodity because of their edible fruits. The thirteen cultivars that are currently recognised in Bali are distinguished from each other on the basis of fruit colour and taste. The research reported in this thesis documents the variability in Bali salak cultivars and provides a method for their reliable identification prior to fruiting. This involved analysis of vegetative anatomical and morphological characters as well as reproductive characters of all 13 cultivars.
Analysis of variance (ANOVA) was used to analyse the quantitative features to determine which characters differed significantly between cultivars. Multivariate techniques of cluster analysis and multidimensional scaling (MDS) were used to delimit and test groups of cultivars. Means for 17 of the 42 quantitative characters differed significantly (p≤0.05) and nine of the qualitative characters showed distinct variation between the cultivars. Cluster analysis of quantitative and qualitative characters established that the 13 cultivars grouped into four distinct clusters. MDS indicated that plant height, leaf length, middle leaflet length, female flower length, adaxial cell length, periclinal cell wall pattern, flesh taste, presence of fruits and seeds, which had square correlation values of more than 0.7, are reliable discriminators of cultivars. This study showed that anatomical and morphological characters and reproductive characters can be used as diagnostic tools to identify the 13 Bali salak cultivars. However, based on the multivariate analysis, it is proposed that this 13 be reduced to eight. The eight cultivars recognised in this study are Muani, Bingin, Putih, Nyuh, Maong, Boni, Gula and Biasa. Keys and descriptions of each cultivar are provided and recommendations are made for future research in Salacca zalacca var. amboinensis
MULTIVARIATE ANALYSIS OF BALI SALAK CULTIVARS (SALACCA ZALACCA VAR. AMBOINENSIS (BECC.) MOGEA) BASED ON LEAF MICROMORPHOLOGICAL CHARACTERS
No full textLeaf micromorphology of 13 Bali salak cultivars was studied by using multivariate analysis (Principal component analysis). The results showed that the cultivars clustered into a main group consisted of nine cultivars (Boni, Bingin, Selem, Embad, Nangka, Penyalin, Maong, Nyuh, and Putih). However, two cultivars (Muani and Gondok) were distinctly separated from this main group and two the others Nanas and Gula were intermediate. The principal component analysis (PCA) revealed that the main group has highly correlated to the characters abaxial cell length and number of cross vein density. Muani cultivar generally had longer adaxial cells, wider guard cells and lower stomatal index than the other cultivars. These three characters strongly influenced the separation of Muani from the others. Similarly, Gondok cultivar generally had wider abaxial cells than the other cultivars that discriminated Gondok clearly from the others. Whereas, the intermediate cultivars (Gula and Nanas) were placed between the main group that consisted of nine cultivars and the two separated cultivars (Muani and Gondok). These cultivars (Gula and Nanas) had intermediate values, which influenced their separations
HIV Related Stigma, Depressive Morbidity and Treatment Adherence in Patients on Antiretroviral Therapy Attending the Mwanayamala Hospital, Dar es salaam
No full textThere are about 33 million people who are living with HIV and AIDS worldwide and approximately 67% are in sub Saharan African countries. In Tanzania 2 million people are living with HIV/AIDS and 30% of them are in need of antiretroviral treatment. Several studies highlighted some psychological experiences in people living HIV/AIDS including feelings of shame, guilt, helplessness, self-blame and self-isolation that suggest negative self-image and this negative self-image has influence on accessing medical care. Stigma and depressive morbidity related to HIV infection has serious individual and public health ramifications, including reluctance to testing for HIV, refusal to initiate treatment as well as poor treatment compliance and hence increased risk of HIV disease transmission and progression. No studies reported in Tanzania have systematically explored associations between HIV related stigma, depressive morbidity and uptake of medical recommendation hence limited local information is available for improvements in uptake of medical recommendations. To determine the influences of HIV AIDS stigma and depressive morbidity on uptake of selected medical recommendations among persons living with HIV (PLHA) attending the Mwananyamala HIV and AIDS care and treatment clinic (CTC).\ud
Hospital based descriptive cross sectional study where quantitative methods were used to collect information. An Average of 6 per day of 370 randomly selected patients were invited to participate in the study then they were assessed, on socio demographic and socioeconomic measures, uptake of selected medical recommendations and depressive morbidity and HIV related stigma measures. Outcome measures included; antiretroviral adherence, defined as adequate if 95% or more medications were taken as prescribed in the past 4 days analyzed dichotomously; whether counseling sessions were attended or not during the index clinic visit and whether the last scheduled clinic visit was kept or not, also reported dichotomously and all summarized as simple frequencies. The predictors of interest explored were HIV related stigma and depressive symptoms. The magnitudes of stigma and depressive morbidity were computed using sum scores of responses; depressive morbidity was summarized as mild, moderate and severe and levels of stigma as tertiles. Logistic regression models using a backwards removal method were used to determine the strength of associations between the predictors of interest and the outcomes after adjusting for socio-demographic and economic confounders. A total of 220 participants were included in the study, 69 (31.4%) being males and 151 (68.6%) females. Mean age (SD) was 35.5 (9.7) years with an age range of 18 to 68 years. All patients were on ART medication for not more than six months. The proportion non adherent to ART medication was 21.3%, and the proportion missing the last scheduled clinic visit was 19.1%. In linear regression analysis participants reporting divorce/widow (er) or cohabiting status were more likely to adhere to ART medication than those that were married (p value<0.01). In adjusted multivariate models, mild depressive morbidity was independently associated with non-adherence to the last scheduled clinic visit (OR 2.7; 95% confidence interval 1.02, 7.27; p<0.05) and attending individual counseling (OR 0.20; 95% confidence interval 0.05, 0.85 p <0.05) and was marginally associated with non adherence to ART medication (OR 2.6; 95% confidence interval 0.98, 6.82; p=0.06). Low level of stigma was\ud
independently associated with adequate adherence to ART medication (OR 3.00, 95% confidence interval 1.34, 6.91, p<0.01). No significant association was shown between\ud
internalized stigma and attending scheduled clinic visits or individual counseling during the index visit, or between depression and attending individual counseling sessions during the index visit. Internalized stigma and depressive morbidity are challenges to the uptake medical of medical recommendations among PLHA. The study showed that PLHA who experience internalized stigma and depressive morbidity are more likely to be recently non-adherent to ART medications, while depressive morbidity influenced attending the last scheduled clinic visit. It is therefore recommended that interventions for recognition and management of both internalized stigma and depressive morbidity be a focus of the activities of health care workers in HIV and AIDS treatment clinics as one way of improving uptake of medical recommendations and including retention in HIV care and treatment.\u
School fanzine, a didactic strategy to promote graphic creations and communicative skills of creative writing in the 403rd grade of the Rafael Bernal Jiménez Educational Institution
No full textLa investigación tuvo como propósito fortalecer la lectoescritura de los estudiantes de 4º, salón 403, del Colegio Rafael Bernal Jiménez, mediante la elaboración de fanzines. En 2023, las observaciones iniciales evidenciaron que los estudiantes leían de forma silábica y presentaban confusiones de letras afectando la coherencia de sus escritos. Frente a esta situación, se determinó que el fanzine podía convertirse en una estrategia didáctica que motiva la creatividad al igual que la producción de historias propias, abordando temas relevantes de forma diferente. El proceso se desarrolló en cinco fases: problematizar, ambientar, estimular, probar y crear, fundamentado en las técnicas de Freinet y en la escritura creativa, con aportes de autores como Montes, Reyes, López y Duclaux. Entre los antecedentes, se destaca el Chiflón de Guzmán Leal y experiencias de colectivos como el de Daniel Pinzón. La metodología se basó en la investigación- acción educativa (Elliot, 2000; Bauselas 2004) complementada con componentes de investigación- creación (Mignolo y Gómez, 2021), bajo un enfoque cualitativo, nivel descriptivo. Se emplearon como técnicas de recolección de información la observación, los diarios de campo y registros audiovisuales. La población fueron 30 estudiantes del curso 403. En la etapa de problematizar, los estudiantes conocieron el fanzine como herramienta de expresión, fortaleciendo la empatía junto con sus relaciones interpersonales. En ambientar, exploraron temas como ciencia ficción, arte, política, música, prestando atención a la ortografía. En estimular, compartieron ejercicios de escritura creativa mejorando la comprensión y la fluidez en la lectura. En probar, trabajaron en grupos creando bocetos. Finalmente, en crear, elaboraron fanzines sobre terror, ciencia ficción, desamor, drogas, fantasía o deporte. Los resultados mostraron avances significativos en la lectoescritura al igual que en la motivación de los niños. Los comentarios positivos de estudiantes así como los de la docente, consideraron la experiencia valiosa, consolidando el fanzine como estrategia didáctica dinámica y libre.The purpose of the research was to strengthen the reading and writing skills of 4th grade students, room 403, of the Rafael Bernal Jiménez School, through the elaboration of fanzines. In 2023, initial observations showed that students read syllabically and presented letter confusion, affecting the coherence of their writings. Faced with this situation, it was determined that the fanzine could become a didactic strategy that would motivate creativity as well as the production of their own stories, addressing relevant topics in a different way. The process was developed in five phases: problematize, set the scene, stimulate, test and create, based on Freinet's techniques and creative writing, with contributions from authors such as Montes, Reyes, López and Duclaux. Among the antecedents, Guzmán Leal's Chiflón and experiences of collectives such as Daniel Pinzón's stand out. The methodology was based on educational action-research (Elliot, 2000; Bauselas 2004) complemented with research-creation components (Mignolo and Gómez, 2021), under a qualitative approach, descriptive level. Observation, field diaries and audiovisual records were used as data collection techniques. The population consisted of 30 students from class 403. In the problematize stage, students learned about the fanzine as a tool for expression, strengthening empathy along with their interpersonal relationships. In setting, they explored topics such as science fiction, art, politics, music, paying attention to spelling. In stimulate, they shared creative writing exercises improving reading comprehension and fluency. In test, they worked in groups creating sketches. Finally, in create, they made fanzines about horror, science fiction, heartbreak, drugs, fantasy or sports. The results showed significant progress in reading and writing as well as in the children's motivation. Positive comments from students as well as from the teacher considered the experience valuable, consolidating the fanzine as a dynamic and free didactic strategy
KK1-0421 - Lamu ga nnan lat ai ni a lam (The Kachin genesis)
No full textTranscription (La Ring) Ya ngai tsun na lam gaw moi shawng nnan hta shinggyim lat masha prat lamu ga nnan lat ai ni hpe ngai chye chyang ai made lai wa sai myitsu salang ni kaw nna tsun shaga ai ni hpe madat sumhting la nna ngai ka tawn da ai ginru ginsa labau hpe hti dan na nngai. Moi chyaloi nhkoi prat hta sumsing lamu ngu ai garai nlat ginding aga ngu ai mung garai nprat yang hkoi nga shi wa dam nga lada hkoi shinghka kaman lila nawn nawn wam wam shun shun rai nga yang gat tung kanu zawn rai ai ma yang hpun shan kasha zawn re ai ma grang mut samwi zawn rai ai ma mam mawam supmwi zawn rai ai ma wam manut zawn rai ai ma nyut shing krang zawn rai ai ma htit rai yang e htawa sum htawn la ngu ai hte mawan majan num ngu ai shi hte shadang lahkawng nat prat wa ai nga ma ai. Ndai yan lahkawng mayaw htinggaw de sa wa yang kade mi nna ai shaloi kraw kata de gara akan kata hta mung shaga shangai nhtoi mung garai n-gu daidaw nhtoi mung garai ndu yang gumhpraw ninghkyi hte yep ja ninghkyi hte brep rai shangai sa wa ai, shangai ai hte rau mani shaga chyau lachya nga ai mi shangai pru wa ai majaw kanu yan kawa gaw mau nna "Ya nang gaw kadai mi rai ta" ngu san yang "Nu yan wa e ngai gaw hpan wa ning sang chye wa ning chyang ngu ai wa rai nngai" nga nna shi a mying mung shi shamying nna kanu yan kawa a mying hpe mung "Chyinghkai nu a mying gaw ninggawn jan chyanun chyinghkai wa a mying gaw hpunggan wa woi shun" ngu nna chyinghkai kanu hte chyinghkai kawa a mying hpe mung shamying ya sai nga ma ai. Hpan wa ningsang chye wa ningchyang gaw kanu kawa hpe tsun madun nna ja ninghkyi shawn bai gumhpraw ninghkyi hkrawn di nna pu kamoi shadai kadoi la sai nga ma ai. Ndai lahta na lam ni gaw hpan wa ningsang chye wa ningchyang lat prat wa ai lam ni re nga nna tsun hkai da ai hpe ngai mung dai hku matut hkai ai hku rai sai re law. Sumsing lamu hte ginding aga lat prat sa wa ai lam. Ninggawn jan chyanun hte hpunggan wa woi shun yan gaw mayaw htinggaw bai de sa wa yang shangai chyinghkai nhtoi gu daidaw nhtoi du yang shabu hkinrun shadai hkindun ai shayi num sha langai mi hte shadang la sha langai mi hpe bai shangai shaprat yang hpan wa ningsang chye wa ningchyang gaw gumhpraw ninghshii shawn ja ningshi hkrawn di nna pu gumwai shadai kadoi ya dat ai shaloi shayi num kasha ma gaw galeng chyu galeng mat wa nna kanu yan kawa gaw mau nna "Aga aga aga" ngu tsun dat ai. Shayi num sha mahtang gaw aga tai wa sai nga ma ai. Bai shadang la sha mahtang gaw pu gum moi shadai kadoi ai hpang e poi ahpawt shalun ai bungga nbung hte ntsa de poi shalun la ya ai hpe yu mada dat yang mu pyi nmu mat sai wa hkra rai sai ngu tsun ai. Shadang la sha mahtang gaw sumsing lamu tai wa sai nga ma ai. Matsing hpa ndai sumsing lamu hte ginding aga lat ai lam hpe tsun ai gaw hpan lahkawng nga nna tsun ai lam nga ai. Ndai lam hpe tsun yang ninggawn jan chyanun hte hpunggan wa woi shun yan gaw wawnhtu hka wawn zawn rai ai mi hte myen chyi jamyen zawn rai ai ma yan hpe shangai shaprat dat ai shaloi awn htu hkawawn zawn rai ai wa hpe gaw poi tsang ai nbung hte ntsa de shapoi lung wa yang sumsing lamu tai nna ap bai myen chyi jamyen zawn rai ai shayi num kasha ma gaw ginding aga tai nna gap rai wa nna ginding aga hte sumsing lamu ngu ai byin tai wa ai nga nna mung tsun jahta ma ai. Ndai zawn sumsing lamu hte ginding aga hpe shalat shaprat sai hpang gaw ginding aga ntsa hta nga ra ai hpun kawa namhpyi nampan ni hkum hkra hte hkashi hkanu ni yawng hpe mung shangai shaprat shalat da sai nga ma ai. Ya shinggyim masha hpe shalat ai lam hpe salang ni tsun ai lam hpe ngai matsing da ai hpe bai ka tawn ai hpe hti dan na. Ninggawn chyan chyanun hte hpunggan wa woi shun gaw bai matut nna dinghku de sa wa yang shayi shadang lahkawng hpe shangai shaprat ma ai. Kanu yan kawa gaw nchye nna hpan wa ningsang chye wa ningchyang hpe san yu yang "E chyinghkai nu yang chyinghkai wa e ndai yan a mying gaw sharu neng jan ning awn hte shawa nang wa ninghtawn ngu ai yan rai sai" nga nna tsun shamying sai. Ndai sharu neng jan ning awn hte shawa nang wa ninghtawn yan hpe mung hpan wa ningsang chye ningchyang gaw ja ninghkyi hkrawn gumhpraw ninghkyi dawn di nna pu kamoi shadai kadoi nna shalat shaprat da sai" nga ma ai. Ndai sharu neng jan ning awn hte shawa nang ninghtawn yan mayaw htinggaw de sa wa yang shangai nhtoi du daidaw nhtoi gu yang lum alum hkum ahkum rai ai mi hpe shangai masai nga ma ai. Dai hpe hpan wa ningsang chye wa ningchyang gaw shinggyim lat masha prat wa sai hpe chye da sai. Raitim hpan ningchyang chye ningchyang kaw nna hpang de e hta masat dingsat ngu ai lam nga ra ai ngu nna ji nu mahtoi kaba hte ji grawng mahtoi kaba yan hpe hpabaw re ai lam hpe chyam yu shangun yang ji nu mahtoi kaba hte ji grawng mahtoi kaba yan gaw shinggyim lat masha prat wa sai re ngu nna hpan wa ningsang chye wa ningchyang hpe tsun dan sai nga ma ai. Dai shaloi hpan wa ningsang chye wa ningchyang gaw ji grawng myi htoi kaba hpe gaw "Yat shinggyim ring masha jing yang nang gaw shinggyim kan nwaw masha pu nbaw ai hku shinggyim sai lu di pra masha sai chyu masha sai chyu nna nga" ngu nna matsun numhtet da sai nga ai. Bai ji nu mahtoi kaba hpe gaw "Ji nu myihtoi kaba e yat shinggyim ring masha jing yang e shinggyim lu ngam sha ngam shanut shanaw ni hta kap nga ai hte nrut nra ni hpe makyin mata sha nna asak hkrung nga u ngu" hpan wa ningsang chye wa ningchyang gaw matsun madun da sai nga ma ai. Dai hpang hpan wa ningsang chye wa ningchyang gaw masha wahkum ga na ngu gumhpraw ninghkyi shawn ja ninghkyi hkrawn di yang "E masha wahkum kata hta shinggyim masha ni gaw ngai hpe hkra kau na lu ngai hpe hkra kau na lu nga nna tsun pru ai hpe na nna gara shara hta ga shaw yang mai na kun ngu nna myit sumru nga yang "Shara langai mi hta an lahkawng nga ai shara ni hta ga shaw mi" nga nna tsun ai shara hta e hpan ningsang chye ningchyang gaw gumhpraw ninghkyi shawn ja jinghkyi shawn di nna ga yang "Hpu" nga nna pru ai nbung hpe gaw "Nang gaw mahku nbung nga nna nga mahka nbung nga nna pra htaw lahkru ningdung kaw e pau laja ningdau ang nga u ya shinggyim ring masha jing yang e shinggyim pu nang shamai masha ba nang shatsai u shinggyim u hkru hkru yang mung du masha layit hkun yang mung prai, ya shinggyim nat jaw poi galaw yang mahku nbung ngu naw mahka nbung ngu jaw jau ai hpe lu sha nna nga u" ngu nna matsun da sai nga ma ai. Masha wahkum ga yang rawng ai masha ni a mying. 1) Daru ning yawng hte magam ningtawng 2) nambat lahkawng hta daru chyingli hte magam tsingsi lahkawng 3) ja nga la hte ja ngi jan lahkawng kanau kana nat tai sai yawng rai yang matsat rawng ai. Masha wahkum ga yang hkra kau ai kanau kana yan hpe gaw hpan wa ningsang chye wa ningchyang kaw nna gaw "Kanau kana nat nga nna nga kana nat nga na pra madai dat hkun kaw nga shanu dap hkun kaw pra yat shinggyim ring masha jing yang shinggyim lu sha na rai yang ndung lep nchyan hprep di nna jaw jau ai hpe lu sha nna nga u. Nat jaw nat ya poi kaba ni hta kam wa ja hka ngu nna jaw ai nta npan nhpung nchyan kaw ka raw jun nna u hkrawng shat nneng hkai tsu tsa hku bang nna jaw jau ai hpe lu sha nna nga u ngu" matsun da sai nga ma ai. Ndai lahta na masha ni gaw langai lang masha wahkum hta rawng ai masha ni rai nna shawng nnan nambat langai lang prat ai shinggyim masha ni rai sai. Hpan wa ningsang chye wa ningchyang hte mahtum mahta du ni gaw langai lang ngu na masha wahkum hta na daru ning yawng hte magam ningtawn yan hpe mungkan ga hta law htam jahpring shatsup mayat maya nga pra na matu mungkan ga de jahkrat nna law htam mayat maya nga shangun da sai. Raitim ndai masha ni gaw mayat maya law htam chye chyang wa ai shaloi tara nlang nhkru nkaja ai masha ni hkrai rai wa ai majaw myit malai lu bai kaja wa na matu ja nga la hte ja ngi jan yan hpe dat dat nna shadum jahprang sa shangun yang "Anhte a ntsa hta anhte hpe sharin shaga na kadai nnga ai. Anhte gaw hkalat tan lan lu na bran ai ga lahka hku na yan ai ni rai ga ai" nga nna shadum jahprang tim myit malai nlu hkraw ai majaw dai masha ni hpe gaw hpang wa ningsang hte chye wa ningchyang mahtum mahta du ni kaw nna nhtoi mali shi ya ningsin mali shi na lamu marang jahkrat nna majoi sha-u sha-ing nna wundap sat kau sai nga ma ai. Dai hpang mahtum mahta du ni gaw mungkan ga hta majoi sha-u hka hkyet nhkyet yu sa shangun dat yang mungkan ga de du yu ai hte maren ja nga la hte ja ngi jan yan hpe majoi sha-u hta wundap lup si wa mat ai moi mang ni hpe hta sha hkawm nga ai hpyi hpai sha lawa jahtung nat kaba hte katut hkrum nna "Nan hpe mung ya ngai sha kau sana" ngu tsun yang ja nga la hte ja ngi jan yan gaw "An lahkawng gaw hka grai lu mayu ga ai hka shawng ja jaw mi" ngu tsun nna hka nhtung htumpa waw nna hka ja sa shangun dat yang hka nhtung htumpa waw ya dat ai majaw hka hpring nhkraw nna nga nga yang hkahku maga hku nna hkanam de hka wu sen langai mi krin yu wa ai majaw "Hka nhtung htumpa waw kau ya ai rai sai" ngu nna jahtung nat gaw masin ka-un ai hte hka wu sen hpe shachyut hkawm mat wa sai. Dai hpang ja nga la hte ja ngi jan yan gaw hprawng wa nna mahtum mahta du wa nga ai shara de hprawng du nna "Ji e an hpe sha lawa jahtung nat kaba gaw sha kau na ngu ai kaw na hprawng du wa ai rai ga ai. An lahkawng hpe makoi da mi ya hkan du na hpe grai hkrit ga ai" nga majaw mahtum mahta du wa gaw ja ngi yan ja nga hpe shi a garap rap ding ntsa de makoi kau da sai. Ndai zawn makoi da ngut ai hte jahkring mi sha rai yang jahtung nat kaba du pru nna "Ji e nye a lu shan sha shan hkang ndai kaw yum sai ndai shara hta du sai kanang rai sata" ngu san yang "Ngai nmu ai ngu" tsun tim nta nhku de shang tam ai majaw ja nga la hte ja ngi jan yan gaw hkrit gari nna jit tat salat kahte rai ai hpe mu nna jahtung nat gaw mata sha yu yang "Ndai rai nga ai ngai a lu shan sha shan" nga nna tsun pru wa ai hpe mahtum mahta du wa gaw "Dai gaw ngai a tsa sau sa ka-ap tsa dwi tsa tsa dap she rai nga ai" ngu tsun ai raitim "Ngai sha na law" nga nna tsun wa ai hpe mahtum mahta du wa gaw "Ya ndai hpe garai sha nmai ai masum mali ya din yang she lu mai sha mai ai" ngu tsun yang "Dai shaloi lu sha na" nga na jahtung nat gaw bai hkawm mat wa sai. Dai zawn nga nna tsun da ai majaw mahtum mahta du wa gaw "Ndai jahtung nat kaba gaw sa mung sa du na re" nga nna hpri tawng hpe hpun jum wan wut nna ju tawn nna la nga yang kaja wa she masum mali ya nga shaloi shangat kaba sa du nna "Ji e moi ya na tsa dwi tsa tsa-ap tsa sau tsa tsa dap hpe ya lu na" nga nna bai pru sa ai jahtung nat hpe "E mai sa lu u shing chyang chyinghka lam kaw n-gup mahka nna tsap nga u" ngu nhtawm mahtum mahta du wa gaw ju tawn da ai hpri tawng hpe lakap hte matep nna "N-gup ap di u" ngu nna jahtung nat kaba a n-gup de kabai bang ya ai shaloi jahtung nat kaba gaw hpri tawng nau kahtet nna shaga pyi nchye mat nna "Me me me me ji e kanang de rai wa sana kun" nga nna jahtau tsun ai hpe mahtum mahta du wa gaw "Le rum bu na tawng su nga ai shara de rai wa nga u yat shinggyim ring masha jing yang ningchyun shaw mashaw bwi mung ngaw mangaw yawng jaw jau na. Jaw jau ai shaloi pung ding myit ai nang hku shinglang laju nang tu moi majoi hta mung nang nlawm sha-u hta mung nang n-gawm sutsu du manam ai mung nang rai sut lu du magam nang tai le rum de nga ai shara hta ngat lung sha hpre nga ai shara kaw ningdap ngu nna jaw jau na" ngu jahtung nat kaba hpe matsun dat sai nga ma ai. Dai hpang mahtum mahta du wa gaw ja nga la hte ja ngi jan yan hpe grai masa la ai dawng bup lap hte nga htut sa na lam matsun sai. Shan lahkawng gaw shani tup grai masa la ai dawng bup lap hte htu nna nga htut hka shala yang dawng bup lap masa nna gaya mahkyit arut hkat wa yang shan bu hpun ai nga li nga hkra lap ni je mat wa nna shan shada da shut hkat wa sai rai nna ma langai mi hpe shangai shaprat da ma ai da. Dai ma kasha hpe shalap du wa rem da nna shan lahkawng hpe gaw yi bungli galaw sa shangun da ai nga ma ai. Shingrai mahtum mahta du wa rem nga ai ma kasha gaw shani shagu hkrap chyu hkrap hkrap chyu hkrap ai majaw mahtum mahta du wa gaw masin ka-un nna "Nang ma nang hpe ngai chyawm sat kau na lu" ngu tsun yang gaw nhkrap ai sha mani sum rai rai nga ai nga ma ai. Dai hpang mung matut nna hkrap chyu hkrap hkrap chyu hkrap ai majaw mahtum mahta du wa gaw ka-un nna shi lang nga ai shatawng shala nhtu hte "Ma nang la" ngu shawn di dat yang ma a du hprut rai si wa mat sai hpe kraw shan ni shaw nna kanu yan kawa hpe hpa shadu da jaw sai nga ma ai. Bai sumpai hte lamyin latsa ni hpe gaw rep daw nna kadu hka pawt makau kaw lup da sai. Ashan ni hpe gaw yawng azat atsa ahkak nna jahku numbraw de gat kamang kama da sai nga ma ai. Shana jan du yang kanu yan kawa bai du wa ai shaloi kanu gaw "Ma chyu lu mayu sai chyu jaw na" ngu yang mahtum mahta du wa gaw bunghkum hpe ma yup nga ai nba jahpun da nna "Ma yup grai pyaw nga ai dai majaw nan a matu shadu da ya ai hpa shawng lu mu" ngu tsun ai hte hpa lu ngut ai hte "Ma chyu jaw na ngu" masawp yu yang ma mung nrai bunghkum sha rai ai hpe "Kanu gaw ma kanang rai sai" nga nna hkrap ai hpe "Nan a kasha gaw nan she hpa lu kau sai. Nan a kasha hpe mu mayu yang gaw jahku numbraw de sa yu manu nan a chyu she nlaw na" nga tsun ai hte maren kanu yan kawa gaw jahku numbraw de sa yu yang gaw ma kasha ni wa shari shagam nan raw na chyu lu mayu nga ai hpe mu lu nna kanu gaw shi a chyu ashup nna kama kamang jaw da sai nga ma ai. Dai hpang ja ngi yan ja nga gaw mahtum mahta du wa hpe "An lahkawng gaw ginru ginsa la ni hpang de hkan nang na" ngu tsun yang mahtummahta du wa gaw "Nan lahkawng gaw nan a kasha hpe hpa lu sai re majaw nat rai sai" ngu hpri walawng hta bang da sai nga ma ai. Kadu hka pawt nhpang makau kaw lup da ai sumpai gaw lapawp la tai wa nna lamyin latsa lup da ai ni gaw nhkru ai galang kaba lamyin latsa tai ra sai nga ai. Lani mi hta dai lapawp la gaw lam kaba hpe hkan nna "Ngai gaw lapawp la latsang jum gun shabrang tawk tek tawk tek tawk tek" nga nna lam hkawm nga yang ningpa sharaw hte katut yang "Hey kadai law" ngu nna san yang "Ngai gaw pawp la latsang jum gun shabrang rai nngai, bai le ngai jum gun n-gun mata yu rit" ngu tsun yang ningpa sharaw gaw ka-un nna "Sha kau na" ngu na ngu yang sha lu nmai lapawp la magyep nna gumra kaw kap rai nga ai hpe sharaw gaw lai sa nna hkaraw langai mi kaw du yang hka ma um nna "Hkak" ngu na prat dat yang lapawp la gaw lut rai nna sharaw bai hta sha na hpe hkrit nna nlung lapran de lawan wan lup rai makoi wa nna ningpa sharaw gaw lapawp la hpe nhta sha lu nna bai lai hkawm mat wa sai nga ma ai. Dai hpang lapawp la gaw sharaw lai sai hpang bai pru nna lam de hkawm sa let "Ngai gaw pawp la latsang jum gun shabrang tawk tek tawk tek" nga nna lam hkawm nga ai hpe ja nga la hte ja ngi jan yan na nna "Nang gaw pawp la latsang an gaw ti pawt ninghpang jinghkaw chyawm rai nga ga ai an hpe hpaw la mi" ngu saw shaga yang lapawp la latsang mung sa nna ja nga la hte ja ngi jan yan hpe hpri hkindang dinghkren hkan lapawp panyen hte chya ya nna "Ya hkin dit hpaw mu" ngu tsun yang ja nga la hte ja ngi jan yan mung n-gun dat hkin dit yang hpri walawng hpaw malang nna hpri lawng hta bang da ai kaw na ja nga la hte ja ngi jan yan mung le pru wa lu sai nga ma ai. Ja nga la hte ja ngi jan yen gaw hpri walawng kaw nna le pru sai raitim shan shangai tawn ai kasha a shan hpe hpa shadu lu sai majaw grai matse ai ma sha galang tai wa nna ginru ginsa la ni hpang de hkan nang wa sai nga ma ai. . Language as given: Jinghpa
Creating Legitimacy for Sustainability Assurance Practices: Evidence from Sustainability Restatements
No full textThis is the author accepted manuscript. The final version is available from Taylor & Francis (Routledge) via the DOI in this record.This study examines sustainability reporting assurance (SRA) provider use of sustainability
restatements as a means to create legitimacy in the developing SRA market. In comparison to
financial data, mistakes in sustainability reporting are more likely to be made and less likely
to be discovered prior to reporting. A lack of clear reporting standards and ambiguous SRA
guidelines create a setting where providers can use restatements in an attempt to demonstrate
both a problem in sustainability reporting and assurance as the solution to that issue. Based
on a sample of U.S. firms from 2010–14, we find that SRA is associated with an increased
likelihood of sustainability restatements, that the association is stronger for error restatements
than for restatements due to methodological updates, and that SRA is significantly associated
with the disclosure of quantitatively non-material restatements. We also document
differences in these relations across provider-type, with only consultant assurance
significantly associated with methodological restatements and restatements of a non-material
amount. Our findings support differences between sustainability report restatements and
financial restatements, and provide evidence in support of our argument that assurance
providers may be using restatements in an attempt to expand market share in a new
professional space.We also gratefully acknowledge the 2014
Best Paper Prize awarded by the PRI Stichting Foundation at the 2nd GARI International
Conference (Henley Business School) and financial support from the University of Exeter
Firms, Markets and Value Research Cluster and the School of Accounting, Rawls College of
Business at Texas Tech University
KK1-1146 - Jau gawng la kaba a lam (The hunter boy) with English translation
No full textTranslation (Rita Seng Mai) Once upon a time, there was a hunter. He was an orphan and very poor. One day, he went hunting, but he couldn't get any prey. When it was getting dark, he just caught a tortoise and a dried chameleon. He took them home and went back. Since it was already dark, he had to sleep in a hut in a village before his village. It happened to be a place for nat spirits where they danced Kabung. He didn't know about it. He just slept on a ceiling joint there. At midnight, nat spirits came to that house in groups. They prepared to dance Kabung. The hunter was scared to see them dancing inside the house. He was shocked and frightened. The nat spirits were teasing each other while dancing. They were just having fun. The hunter was scared to death. He assumed, "Maybe these nat spirits are scared of thunders." Then he took his dried chameleon out and made noises by using it. The nat spirits heard the noise and said that they were scared of thunders. Suddenly, they stopped moving. Soon, they continued dancing again. Then the hunter made noises by using the chameleon again. However, the nat spirits stopped just for a while and continued their Kabung dance. The hunter thought, "What if they are dancing the whole night? How should I run away?" Then he came up with an idea. He took out his tortoise and dropped it in front of the door. The tortoise walked slowly towards the nats. They saw it and shouted, "The thunder god is coming!!!" They left everything they had and ran away from that house. They were frightened and ran away quickly. The next morning, the hunter kept every valuable material and took them home happily. When he arrived home, his jealous neighbour asked him, "How did you get that gold?" The honest hunter told him everything. The jealous man thought he could also get some gold if he did the same as the hunter. He also caught a tortoise in the forest. He took the chameleon and slept at the same place, at the same house. At night, the nat spirits were coming and said, "It's the smell of the creature which has no hair." And they started dancing. While they were dancing Kabung dance, the jealous man was scared to his death. So he tried to make noise by using the chameleon. But he couldn't make noise because it was not dried at all. The nat spirits were just dancing happily there. He was so scared and couldn't hold his pee. When the nats got the smell of pee, they were very sure that there would be a human. Soon, the man threw the tortoise on the floor to scare them. But it hit the nats. Then they definitely knew that there was a human, so they thoroughly searched the whole house. In the end, they saw the jealous man and killed him. This is the end. Transcription (La Ring) Moi shawng de jaugawng la kaba langai mi nga ai da. Shi gaw jahkrai ma re ai grai matsan ai jahkrai jaugawng sa gawng rai yang she shani tup shi jaugawng gawng tim mung hpa shan mung shi nlu gap ai. Jan du nsin sin hkra rai mat raitim shan nlu gap na she tau kawk langai mi ma mu rim la rai na she samyen jahkraw langai mi ma hta hpai rai na wa ai da. Shaloi she wa yang she shi na mare mung ndu shi re mare dingsa kaw nta htingkraw langai mi nga ai shara kaw she shang yup ai da. Nta htingkraw dai kaw shang yup rai yang she shi gaw dai nta htingkraw kaw gaw nat ni galoi mung shana shagu kabung dum na sa ka ka re shara nat ni a shara re da. Re she shi gaw dai shara re nchye na she ning re nta rap ding ntsa kaw shi gaw lung yup ai da. Lung yup rai yang she shana yup tung tung bang wa sai da. Shaloi she nsin kaba yup tung tung wa magang nat ni gaw kabung dum na matu sa wa rai na she dai nta nhku kaw manau masai da lu. Manau she manau rai na she shi gaw hkrit sai da "Ya kaning wa rai na i" ngu na she rai na she aw shi gaw dai nat ni wa she shanhte manau nau ai wa she "E nang gaw hpami hkrit mu hkyi din tarin hkrit hkrit" ngu na she shanhte shada da jahkrit hkat na she e manau nau taw ma ai da. Kabung dum rai she a taw ma ai da. Shaloi she dai jaugawng la wa gaw hkrit nna she "Ndai nat ni gaw mu ngoi ai hpe hkrit ai rai nga ai" ngu sawn dum la na she shi na samyen jahkraw dai hpe she shi hpai wa ai samyen jahkraw hpe "Hkrawk hkrawk hkrawk hkrawk hkrawk hkrawk" di na she shara dat dat re da. Shara dat dat rai jang she nat ni bai rai yang "Dai lu nang gaw hpa mi hkrit mu hkyi din tarin hkrit" ngu na she shanhte shada bai jahkrit hkat na zim bai rai mat. Bai na bai kabung bai dum rai she dai jaugawng la wa mung kalang bai shi samyen bai shangoi dat rai yang she "Dai lu nang gaw hpa mi hkrit mu hkyi din tarin hkrit" ngu na she bai jahkrit hkat na bai manau bai kabung bai dum rai yang she jaugawng la wa gaw "Yi ndai daina tup nat ndai ni gara hku wa lu hprawng na kun" ngu na she shi na tau kawk shi hpai wa ai tau kawk hpe gau ngwi sha dai rap ding ntsa na le chying hkyen dun lapran de jahkrat dat jang she e shanhte hpang de dai tau kawk wa myan sa wa jang she nat ni gaw "Mu htim mu shagrim hkrat wa sai" ngu na she shanhte hpai ai bau ni ja rai ni yawng dai nta htingkraw kaw tat kau da nna hprawng te mat wa ma ai da. Ru e ra e rut e rat e ngu na she hprawng te mat wa jang she dai jaugawng la wa gaw hpang jahpawt gaw apyaw sha rai na dai nat ni tat da ai ja rai ni bau ni she shi gaw apyaw sha magawn hpai na nta de wa re da. Nta de wa ai kaw she dai shi na htingbu la langai mi grai manawn masham grai nga ai la dai she shi hpe bai hkap san sai da. "Nang dai ja rai ni dai bau ni gara hku na lu la ai kaning di na lu la ai" ngu she hkap san jang she "Ngai shing rai na shingrai lu la ai re" ngu tsun jang she shi mung manawn na she shi mung bai lu nhten ngu na she jaugawng bai sa gawng sai da. Jaugawng gawng shakut na mi gaw rap rai she nam de sa na tau kawk bai sa rim wa. Dai samyen bai sa hta wa rai she dai shi yup ai nta htingkraw kaw sha bai wa yup da. Wa yup yang she shi bai yup ai shana gaw shi mung dai rap ding ntsa kaw yup yang she nat ni gaw sa wa ai hte she "Um daina gaw mun ntu ai shan bat manam re nga ai" ngu na she manau nau ma ai da. Kabung dum rai she dai manawn chye dik ai la wa gaw rap ding ntsa kaw na she hkrit gari taw sai da. Hkrit she hkrit rai gari taw shi na samyen shangoi yu yang mung shi na samyen gaw nhkraw ai katsing re nga jang she hpa mung nngoi ya. Rai jang she nat ni gaw hpa shi pyi n-gara ya. Rai she hkrit taw sai da lu jahkring mi rai yang gaw jit si she kapya rai jit jahkrat dat sai da. Shi na jit tat jahkrat dat jang she nat ni gaw grau bat manam ai na na she "Um mun ntu ai shan bat manam sai" ngu na she tam masai da. Hkring rai yang gaw shi hpai ai tau kawk bai jahkrat dat shi gaw hkrit let kajawng let hkrit let lawan tin tin jahkrat dat ai nga yang she dai nat ni kaw hkra na she nat ni gaw "Um ndai kaw mun ntu ai shan nga sai hkrak sha" ngu na she tam ga ngu na rap ding ntsa hkan amya lung wa na dai rap ding ntsa na dai manawn dik ai la wa hpe gang garawt amya sha kau ma ai da. Ngut sai. . Language as given: Jinghpa
KK1-1067 - Jahkrit mai dum (The cowardly man) with English translation
No full textTranslation (Rita Seng Mai) The story I am going to tell you is about a coward. Once in a village, there was a couple who were corn farmers. They had many children. Every day, the couple went to the field to work. They took care of corns. One day, they noticed signs that their corn had been eaten by a bear. They were shocked and thought, "If so much of the corn is gone, how will we feed our children?" But they were not disheartened. The wife told her husband, "You should guard the field. Sleep here tonight and guard it." And she went back home. The husband agreed with her and slept there to protect their corn. At night, he missed his wife so much. Also, he was getting scared of the bear. So he ran back home. His wife asked him, "Why are you back? I told you to guard the field. Our corns will be all gone!" He answered, "I miss you so much. That's why I am back home." She couldn't say anything after hearing what he said. Then they slept at home that night. The next day, they went to the field and saw that lots of corn had been eaten. Then she told him, "You must sleep here tonight." In the evening, she went back home and left him there. He decided to protect the corn from the danger of the bear. However, he went back home when it was getting darker and darker. His wife was really mad at him. She angrily said, "Don't you love your children?! Don't you want to feed them? What are you planning to do? Are you planning to starve them to death?" He felt pity for his children and decided to guard the field the next day. The next night, he actually slept in the field. He was getting frightened as the night had come. He was just sitting in the hut holding a stick. At that time, the bear stepped into his field. He heard the sound of a bear walking through the cornfield. He felt the bear was getting near to him. He was sitting in a curled-up position as he was getting scared. At that moment, he peeked outside and saw the bear moving toward him. He was so terrified that he fell from the hut. He gripped the bamboo stick tightly as he tumbled down. He was holding it tight. When the bear leaped at him, it impaled itself on the sharp stick. The more the bear struggled to attack, the deeper the stick drove into its body. At last, the bear died. In reality, it was dead on its own, not because of him. But he created the scene to make it appear as though he had killed the bear. He left many footprints around the bear. He smeared its blood on his body too. The next morning, he told the villagers, "I killed the bear last night. It was a long intense fight with the bear, but I could kill it at last." The villagers saw the footprints and assumed that the fight must have been intense. His wife was so proud of him. He began to feel conceited. He became famous as the man who could kill the bear. The villagers from another village heard news of his bravery. They heard about the bravest man. That village was plagued by frequent tiger attacks. It was the place where the tiger had attacked frequently. They asked for help from him to kill the tiger. He thought to himself, "If I refuse, my reputation will be ruined. What should I do?" The villagers asked him again to help them. But he didn't accept their request yet. When they desperately pleaded with him three or four more times, he finally agreed to kill the tiger because he thought his reputation would be ruined if he declined. Then he went to that village and asked the villagers about the tiger. They said, "It lives in the clump of bamboo outside the village. When it gets dark, it sneaks around the village and attacks people." He responded, "Show me where it lives." In truth, he had no idea how to kill the tiger. He only agreed because he didn't want to lose his fame. When they arrived there, he told the villagers, "All of you can go back home." He let them go back. He was getting frightened as he was alone. He was frustrated with his thoughts, "What should I do now? How do I kill this tiger?" He was really scared, so he just went into the deepest area of the clump of bamboo. Just as the villagers said, the tiger appeared as darkness fell. The tiger got the scent of a human and prowled around the area where the man was hiding. He didn't have anything to do before nightfall, so he made some bamboo strips. The tiger attacked him fiercely. But it was unable for the tiger to fully enter the dense bamboo to reach him. The tiger swung its tail, striking at the man. At that moment, he grabbed its tail and tied it up tightly with the bamboo strips. He tied it to the bamboo plant. Then the tiger was enraged and struggled to free itself. The man tightened the bindings on its tail when it struggled. It was making furious noises as it was mad. The villagers heard the tiger's chuff. They were worried about him and said to each other, "What is happening? Has the tiger eaten him? How is he managing to fight it all alone?" He tied the tiger's tail the whole night. The tiger exhausted itself and was chuffing the whole night. Finally, the tiger died, having broken its throat in its desperate attempts to escape. The next morning, the villagers saw that he was the one who survived. They praised him, "You can even kill the tiger. You are such a brave man." As they promised, they gave him a lot of money and jewelry. He went back home with those rewards. There was another village that had frequent robbery cases. The villagers from that village heard his bravery news and wanted him to solve their problems. They asked him, "Please help us kill the robbers." The man didn't agreed to help them at first, but he decided to help them as he thought his reputation would be ruined. He asked the villagers, "What is happening?" They told him, "Every night, the robbers gather under the banyan tree. Then they come into the village and rob us." He told them, "Don't worry about anything now. I will take care of those robbers. You have nothing to worry about from now on. Arrange a horse for me. Just a horse." He told them to send him to that tree. He said to them, "Tie me tight to the horse." They did as he said. After that, he was hiding behind the tree. At night, the robbers gathered under the tree. They were discussing where and how to rob. He was terrified hearing them. He was also carrying a knife. As he was frightened and shaking, he accidentally stabbed the horse's belly. The horse was hurt and ran towards the robbers. When it ran, he fell and reached its belly because he was tied to it tight. The robbers looked at him and shouted, "It's the bravest man! He is coming to kill us!" They were so scared and ran away. They left every piece of jewelry and money there and ran away. The horse died on the spot because he kept stabbing it with the knife unintentionally. It was dead. It was dead due to the stab. Then he untied himself from the dead horse and kept every valuable object that the robbers had left. When the villagers arrived at the tree the next morning, he showed them everything and said, "Look, I even got everything from the robbers." Since then, there was no robbers or thieves in their village. The villagers also gave him a box of silver as a reward. He took it and went back home. He spent the rest of his life as a well-known brave man. In fact, he was a coward and didn't have any courage. Every situation created him to be successful as a brave man. This is the end of the story. Transcription (Lu Hkawng) Ya ngai hkai na maumwi gaw grai hkrit ai jahkrit maidum la langai a lam re, moi mare kahtawng langai mi kaw da, ndai Hkainu sun galaw sha ai shan la nga ai da. Shan la ni gaw kashu kasha ma law law lu ai da. Lu re na she shan la gaw shani shagu yi de sa ai da. Yi de dai hkainu sun de sa rai tim hkainu wa yu shani shagu yu dat yang wa she Tsap sha kau ai hkang hkrai hkrai rai taw ai da. Tsap sha kau ai hkang hkrai hkrai rai taw na she shan lahkawng gaw grai mau ai da. Ndai i ndai ram ram sha kau ya ai gaw an lahkawng gaw gara hku na ma ni hpe bau maka na ngu na shan lahkawng dai hku na myit ai da. Rai tim mung shan lahkawng myit n daw ai le i, dai hku re yang she madu wa hpe tsun ai da. ''Gai ning wa e ya yi sin yup u yaw'' ngu tsun ai da. ''Ndai hkainu sun sin yup u dai na gaw'' ngu tsun ai da. Madu jan gaw shi wa mat ai da. Wa mat wa ai shaloi she madu wa mung ''E mai sai'' ngu na hkam la nna shi mung nga taw sai. Dai kaw na nsin loi mi rim wa yang she shi gaw madu jan hpe grai marit wa ai da. Grai marit wa na she hkrit ma grai hkrit wa ai da, Tsap nga ai nga yang shi mung grai hkrit wa ai da. gat wa ai da, nta de bai wa re nta du rai yang she ''Hpa rai na wa ai rai'' ngu tsun ai da. ''Nang hpe i Tsap sin u she ngu yang mi hpa re na wa ai rai hkainu ni yawng ma sa na'' ngu tsun ai da. ''Madu wa gaw ngai nang hpe grai marit wa ai majaw grai dum wa ai majaw wa ai re'' ngu tsun ai da. Dai shaloi she rai sai dai yang gaw dai na gaw dai hku rai mat sa nu ga ngu na dai hku yup mat sai da. Yup mat wa re hpang shani bai shan lahkawng sun sa re she kaja nan grai sha kau ya ai da. Dai shaloi she dai na gaw ''Nang nyup nmai re ai yaw nang yup nan yup sa nu'' ngu na tsun na she dai hku tsun da na dai shana maga wa na ten hta mung dai hku bai tsun sai da. Dai shaloi she kaja nan mung shi gaw wa mat sai da. Madun jan wa mat wa re madu wa mung ''E sin na ngu'' bai nga taw ai da. Nga taw re she rim rim nga wa na dai hku rai yang bai gat wa ai da, nta de nta de bai gat wa re na she madu jan gaw grai pawt mayu sai da. Dai shani gaw grai pawt mayu ai majaw she ''Nang gaw na kasha ni hpe n kam kau ai i, na kasha ni hpe ntsawra ai majaw nang dai hku galaw ai i nang ma ni hpe dai hku kansi ti na sat kau na i'' ngu dai hku ni tsun ai da. Dai shaloi she shi gaw dai madu jan na ga hpe ma n dang hkam re na kasha ni hpe mung matsan dum re nna hpang shani kaw na gaw shi gaw kaja nan yi sin yup sa na re ngu na kaja wa yi sin yup sai da. Sin yup re yang she n sin sin wa re ai shaloi shi gaw nhku yi nhku kaw dung taw nna shi grai hkrit sai da. Grai hkrit wa na she oh shangu n-gaw kaw dung taw ai da. Shi masawn langai mi lang galaw lang re na shi nhku de ntsa de nga taw re ai shaloi she, kaja nan tsap sa wa ai da. Tsap dai she dai hku hkrawp hkrawp nga i nam maling ni dai hku hkawm ai na ai da. Dai hku hkawm magang dai hku na magang rai dai she, dai ntsa kaw shi gaw hkayum ti na ah pa ti na dai hku shangu n-gaw kaw nga taw re yang she ndai Tsap wa hpe shi yu dat ai da. Dai shaloi she Tsap wa she shi kaw wa di re wa ai da law rai yang she shi gaw nau hkrit mat ai majaw she dai kaw na gari ti gumhtawn hkrat mat ai da. Hkrat mat wa re ai shaloi she shi gumhtawng na hkrat tim mung shi gaw dai masawn shi lang ai kawa masaw hpe gaw n tat ai da.n N tat na shi gaw ding chyun di na lang tawn da rai yang she dai Sharaw wa she shi hpe htim sa wa ai hte she dai shi na dai sumhpraw kaw she anyaw hka mat wa ai da. A nyaw hkra mat wa na shi gaw grau nna i shi hpa baw ngu na i, grau oh ra rai magang ndai wa gaw n tat magang rai yang she galun si mat wa ai le i, Tsap gaw galun si mat wa re yang she shi gaw ''E rai sai'' nga ti she shi dai Tsap shi na shi galun si ai hpe she si galaw ai rai u ga'' ngu na she lagaw hkang hkrai di tawn da ai da. Hpang jahpawt gaw lagaw hkang hkrai dai grup yin hkan ni lagaw hkang hkrai rai na she dai Tsap na sai hpe mung dai sumbu hkan ni chya la shi hkum ni hkan ni mung chya la re na shi gaw wa sai da. ''E mare masha ni e, ngai Tsap langai mi sat da sai law ngai tsap langai hte htim gasat sai'' ngu na tsun na mare masha ni mung yawng sa yu sai, kaja nan grai gasat da ai i, shana tup gasat da ai hkang hkang ai da. Rai na she shi hpe she madu jan mung i grai shakawn mat ai da. Grai shakawn mat na shi gaw dai hku na grai mying kaba mat ai da. Shi wa she tsap hte pyi gasat ai la ngu na grai mying kaba mat wa na she, dai hku nga re ai shaloi she ndai kahtawng langai mi kaw she kahtawng langai dai kaw na ni wa na sai da. Na re grai magrau grang ai la nga ai hpe na ai le i, dai shanhte mare kaw gaw da, ndai damya le i, damya grai nga ai shara (aw damya n rai shi ai law) sharaw grai ju ai shara re ai da. Sharaw grai ju ai shara rai re she, Sharaw dai hpe she gasat ya na matu ndai wa hpe tsun ai da. Tsun re ai shaloi she e ngai n kam ai ngu dat yang mung ngai na shayi hpoi na dai re ai majaw ngai gara hku tsun na kun ngu na dai hku naw myit la taw ai da. Kalang bai sa tsun tim shi n sa ai da. Kalang bai sa tsun tim n sa rai hpang kalang hpang jahtum lang na masum lang mali lang ngu na hta e shi gaw ''E ngai n sa yang gaw nye shayi hpoi ai ngu'' na she sa mat sai da. Sa mat wa re yang she Dai rai yang gaw i nanhte dai Sharaw gaw gara hku na byin chye ai rai i hpa nya ngu na shi dai mare masha ni hpe san ai da. San ai shaloi she ndai Sharaw gaw i nsin rim rim rai wa yang ndai mare shinggan kaw na wa hpang langai mi kaw nga ti na masha ni hpe i dai hku na shana nsin sin sai nga yang shang sha ai ngu na tsun ai da. Dai shaloi she aw dai nga yang dai wa hpang de ngai hpe sa sa rit ngu na tsun ai da. Shi na myit hta gaw hpa myit da ai lam ngu ai gaw n nga ai da. N nga ai rai tim shi wa she shi na shari hpe shi n kam hpoi ai majaw sa mat sai da. Sa mat na she shi oh kaw du nna she masha ni hpe "Nanhte wa mai sai" ngu ai da. Wa kau shangun re she shi gaw grai hkit sai da lu ya ngai dai na gaw Sharaw ndai hpe gaw kaning di ti na she sat shana re na mung nchye kaning di na n chye sai ngu na shi grai hkrit taw hkrit taw rai yang she Kawa kata kaw rawng taw ai da. Wa hpan na oh kata kaw rawng taw re ai shaloi she shi kaja nan she shanhte tsun ai hte maren jan du nsin sin wa yang she dai wa sa wa sai da. Sa wa re na she dai kaw she masha bat manam ai majaw shi gaw gayin hkrai gayin ai da. Sharaw gaw gayin hkrai gayin na she shi gaw hpa n chye galaw ai majaw mi sharaw n sa shi ai shaloi pali dai hku shit tawn da ai da. Pali grai law hkra shit ti na nga taw rai taw kaja nan Sharaw dai gaw sa nna htim shang ai da. Shi hpe mu nna htim shang rai yang mung n lu da, n lu htim sha lu na hku nga rai yang she shi gaw mai hte she ndai hku ndai hku shi hpe she myiman hkum hkan ni i dai hku dai hku na anyaw sha tsang ai da. Shi na Shawraw mai hte she dai hku wa hpang hpe dai hku re na anyaw sha tsang rai yang she, Dai la gaw da, dai sharaw na nmai hpe she la na she mi shi shit da ai pali hte she hkang ya ai da. Hkang Kawa langai mi kaw di la nna hkang ai da. Dai shaloi she Sharaw gaw grai pawt mayu sai da. Grau pawt mayu nna grai lak ai da. Rai tim shi gaw dai hpe she grau ja hkra hkang ai da. Hkang nna Sharaw gaw marawng she marawng ai da. Marawn hkrai marawng marawn hkrai marawn na she mare na ni gaw na ai da. Sharaw n sen na sai i, ndai la gaw shi langai sha gaw dang di lu ai re kun shi hpe masha sha kau ai kun kaning hku re ai kun ngu dai hku myit ai da. Rai nna shi gaw dai Sharaw hpe shana tup hkang tawn da ai da. Mai hteng kaw yawng majaw ti hkang tawn da rai yang she Sharaw gaw shana tup shabam jin ti na she yuhkraw krawp ti na she si mat ai da. Yu hkraw ga ti na si mat wa rai yang she mare masha ni gaw shi mare masha ni hpang jahpawt sa yu yang gaw shi mahtan grai zen taw re ai le i dai hku rai re yang she, ''E nang Sharaw hpe pyi lu sat ai i dai hku rai na she tsun na she shi hpe she mi shanhte tsun tawn da ai i, gumhpraw jaw na lam hpe tsun tawn da ai majaw shi hpe dai gumhpraw ni jaw dat ai da. Jaw dat na she shi gaw dai gumhpraw lang nna nta wa sai da. Wa re na she ndai kahtawng langai kaw bai ndai damya grai hprawng ai nga bai na ai da. dai ni bai du wa ai da, shi kaw ''E magrau grang ai la hpe i anhte ni ra ai dai majaw anhte hpe i naw garum la rit'' ngu sa tsun ai da. Dai wa hpe mung dai hku sha shi gaw nsa na zawn zawn dai hku na galaw na she ''Rai tim ngai sa ra ai'' ngu dai hku myit la na shi gaw dai ni hpe bai hkang nang mat sai da. Hkan nang mat wa ai shaloi ''Gara hku ni byin chye ai rai'' ngu san ai da. Dai shaloi she dai gaw i dai shana rai yang lagat hpun npu kaw shanhte ni masha mahkawng la ai'' ngu tsun ai da. ''Masha mahkawn la nna she ndai shana n sin sin sai nga yang dai hku na dai hku na shang gasat ma ai'' ngu tsun ai da. Dai shaloi she shi gaw ''Aw rai sai dai rai yang gaw i nanhte ndai lagut damya ni hpe nanhte ni hpa tsang n ra ai ya ngai hku na i la jang na re'' ngu na she ngai hpe Gumra langai jaw dat rit ngu tsun ai da. Gumra langai sha jaw dat rit ngu na she dai tsun re na she, dai Gumra kaw she, Gumra hte hpawn dai hpun de sa sa shangun ai da. Dai kaw na she dai shi she ''Ngai hpe Gumra ntsa kaw grai nga hkra gyit da mi'' ngu tsun ai da. Shaloi she shi hpe she grai ngang hkra gyit da sai da. Dai hku na hpun makau kaw makoi taw ai da. Makoi taw nna kaja wa shanhte tsun ai hte maren damya ni she sa wa ai da. Sa wa na she dai kaw shanhte ni jahkrum ma ai da. Dai hku galaw ga, dai hku galaw ga ni jahkrum taw ai shaloi she, shi gaw grai hkrit ai da, grai hkrit wa na she nhkrit langai ma lang da ai da. Nau hkrit nna gari nna she dai Gumra na kan kaw sha galun hkrup ai hku nga, dai nhkri hte she nau gari wa na she galun hkrup dat ai she Gumra wa she kalang ta gat mat wa na she dai damya ni lagut ni nga ai dai lagut ni nga ai shara de she dum bre shang wa na hku nga dum bre shang mat wa re ai shaloi she, dai ni yu dat ai da. Dai shaloi she oh ra wa gaw nau hkrit ti na she dai hku rai taw nna she dai Gumra na kan de shang mat wa ai da. Shi gaw kan de she kalang ta gale shang mat wa she ''E ndai gaw i grai magrau grang ai la she anhte hpe gasat sai law, ya shawoi na ni hte nbung sai'' ngu na she shanhte gaw grai hkrit ti na she gat hprawng ai da. Gat hprawng ti na she shanhte la wa ai arung arai ma hkra hpe ma shanhte kabai kau da na she, hprawng sa mat wa na she dai la wa gaw dai shaloi she dai Gumra kaw na Gumra mung shi wa she anyaw hkrai anyaw anyaw hkrai anyaw rai yang she Gumra mung dai kaw si mat ai da. Si mat wa re shi na nhkyi hte anyaw hkrup nna si mat wa re yang she shi gaw dai kaw na yu re na she dai ni kabai tawn da ai arai ni hpe hta lang re na she mare masha ni hpang jahpawt mare masha ni du re ai shaloi she ngai gaw ndai i shanhte ni na rai pyi yawng lu la sai ngu na dai hku ngu na madun ai da. Madun re na she kaja na dai kaw na mung lagut damya mung nsa mat ai da. Rai na shi hpe mung shanhte tsun da ai hte maren gumhpraw shadang hte hkrak di ti na shi hpe dai mare salang salang wa gaw dai jaw dat ai da. Rai na shi gaw dum nta de bai wa re na she shi madu jan ni hpe dai hku na magrau grang ai la re ai ngu ai hku na nga mat ai da. Kaja wa nga yang gaw shi gaw hpa n chye ai hpa ma n myit tawn da ai jahkrit mai dum la she re ai da. Hkrit ti na byin mat wa ai lam ni hkrai sha re ai da. Ndai maumwi gaw ndai kaw ngut sai. . Language as given: Jinghpa
KK1-1255 - Magrau grang ai num (The brave woman) with English translation
No full textTranslation (Rita Seng Mai) Once upon a time, there was a family. There were five children in that family. The mother was sharp and mature. They were farmers. They didn't know how to do business and how to get rich. They didn't store rice grains for the next day. So they had to find bamboo shoots to eat during the rainy season. The father and mother left their children at home and went out to find the bamboo shoots. While they were harvesting the bamboo shoots, they encountered a bear. Her husband was not brave and didn't know how to act when he faced any danger. When the bear attacked them, the wife quickly put the basket on its head and stabbed it with a knife. Meanwhile, the husband just ran away as soon as the bear attacked them. His wife was alone killing the bear by using her knife. She cut the meat and took it home. When she went back home, it was already nighttime. Her husband and children closed the door tight and stayed at home when she arrived home. She called them, "Husband! My children!" The children heard her voice and said, "It's mom! Mom is back." At that time, the father said, "That's not your mom! It's just her soul! Don't respond!" He stopped his children from calling their mother. However, the youngest child secretly opened the door and called, "Mommy!" Then the mother stepped into the house and said while putting down the meat on the floor, "Take a look. I got some bear meat today." She prepared a barbecue for her children and ate the meat together. The husband also ate the meat happily. The family happily ate the meat together. Before marriage, the woman was from an educated and well-mannered family. She knew what to do and how to solve the problem. She and her family spent their lives happily then. One day, she heard the news that there was a fierce tiger going around her parent's village. The tiger caught the villagers every night and ate a person a night. The villagers were angry and didn't know what to do. They were waiting for a hero who would kill the tiger. The woman who killed the bear told her father, "Dad, your son-in-law could kill the bear! He is really brave and strong." She spread the news around the villages. The villagers said, "Let's escort that person who could even kill the bear." Then the woman said, "Dad, it's your son-in-law." Her father said, "Then he might be able to kill a tiger too. Take him here." Then the couple went to that village. At night, the tiger sneaked around the village to catch a human. It made noises and walked around the village. The husband was scared to death when he heard the tiger's voice. He couldn't even hold his pee. Then his father-in-law asked, "What happened? What's wrong with him?" She answered, "Dad, it's because your son-in-law wants to kill the tiger. He always acts like that." Her father said, "Alright. Let's prepare to kill that tiger tomorrow night." Then she let her husband cut the bamboo the whole day. She made him split the bamboo and bamboo strips. He was scared and couldn't do the work properly. She also helped her husband make the bamboo splits and got a bunch of them. When it was about to get dark, they went to the front part of the village. The wife carried a bunch of bamboo splits, and the husband carried the spear that the villagers gave to kill the tiger. She made her husband stay inside the trap and said, "Lock the hole with the bamboo splits as soon as the tiger goes in." And she went back home. When it was night, the tiger sneaked closely toward the pigsty. It got the human smell and approached slowly. It put its tail into the pigsty to check if there was anyone in it. The man was at the top of the pigsty and waiting for the tiger to come in. He couldn't dare to move a bit. He didn't dare to catch the tiger. As soon as the tiger's body was inside the sty, he tied it tightly with the bamboo splits. He quickly tied the whole pigsty with the bamboo splits that his wife made. At last, the pig couldn't move at all. As the pig couldn't move at all, he killed it at once. The next morning, he woke up and saw the tiger dead. The tiger was much bigger than a human. His wife couldn't sleep the whole night when she heard the tiger's roar. She thought, "My husband must be scared the whole night." When it was in the morning, she went to her husband. She saw the tiger dead in the pigsty. She called her husband and went back to her parents. She said, "Look, Dad. Your son-in-law killed the tiger." The villagers heard the news and went to the pigsty to see the dead tiger. The tiger was already dead. They named him, "The warrior who could kill the tiger! He is the bravest person." The wife hid the fact that she killed the bear. Now, the husband could kill the tiger. So he got two greatest names 'The person who kills the tiger and the bear!' The villagers were so proud of him. Meanwhile, there was a war in a country that was a bit far from their place. The king of that country was depressed because the war was unending. So he announced, "I will give half of my country to the person who can stop the war!" The wife heard the announcement and thought to send her husband there to stop the war. Her husband's name was well-known among the villagers. Soon, the king heard his news. The king said, "Then let's call that man to stop the war." The kingsmen looked for the man and finally found him. The man's wife said, "That's my husband." The kingsmen took the couple to the palace. The wife was sharp and thought of an idea. She thought, "It would be great if a horse is used." Then she released a herd of horses out of the horse barn. The horses were running inside the barn in an afraid manner. But one small horse didn't run around. It just jumped over the fence and got out of the barn. She told the horse owner, "Give me that horse, please." The owner thought, "Other soldiers want the most beautiful horses and the fastest horses, but she asks for this horse. There might be something going on." He said, "I have never seen a warrior who wants to ride on this kind of small horse!" Meanwhile, the man's wife thought of another idea because she knew he was fearful and stupid. She let him sit on the horse and tied his legs tight on the horse's belly. She also tied her husband's hands to the harness so as not to fall down. She tied his hands to the harness and let him go to the war. The horse ran out quickly and jumped higher and higher. Then he fell upside down from the horse and attached to its inner belly. He was not falling off from the horse because his wife tied the rope to him and the horse. He just reached on the horse's inner belly. The soldiers were shocked to see him. They thought, "Why is he on the belly? How could he be there?" They were going down from the hill while their enemies were on the plain. The man was leading the group of soldiers and was attached to the horse's belly. Then the enemies were surprised to see him in that way. They said, "This warrior is special! We can't beat him!" And they backed off. The man and his soldiers could easily drive the enemies away. They won the war. When they arrived back at the palace, the soldiers freed his hands and legs from the horse and took him to the king. The king was delighted and gave half of the country to him as his promise. He gave the man the authority to rule half of his country. He also gave half of his properties. The wife is really important in a family. Even if the husband is not sharp and brave enough, he can even be a king if his wife is sharp. The sharp, intelligent, wise, and brave wives can make their families grow well, even if they have husbands who are not as sharp as they are. Transcription (La Ring) E moi shawng de da dinghku langai mi nga ai da. Dai dinghku kaw gaw da kashu kasha marai manga lu ma ai da. Shingrai na she nta madu jan gaw grai zet grai kung ai da. Dai majaw gaw da shanhte ni gaw da moi de gaw yi hkauna galaw sha ai nga timung da dai ram grai lu grai su hkra rai na nchye galaw sha ai da. Yi hkyen sha ai nga mung laning mi laning mi sha na pyi nhkap ai sha dai hku galaw sha re re majaw lanam ta kaw e da shanhte gaw shat a matu makru tam daw hkawm ma ai da. Shingrai na e nta madu jan hte nta madu wa gaw ma ni hpe tawn kau da rai na she ma ni hpe tawn kau da rai na she ma ni hpe tawn kau da rai na madu jan hte madu wa gaw makru daw sa ai da. Makru daw sa re shaloi gaw dai makru daw sa ai shara hta wahpang kaw gaw tsap langai hte shan la gaw hkrum ai da. Madu wa gaw grai hkrit ja ai da hpa atsam nau nrawng ai shi htau li htau la mung nnga rai tsap dai htim wa ai shaloi gaw madu jan gaw shan gun ai htingga hte tsap hpe dagraw na she madu jan gaw shan gun ai nhtu ndaw kadun sha law hte she dai tsap hpe kamai hkrai kamai. Madu wa gaw dai tsap lu dagraw dai tsap htim ai hte gaw shi gaw htaw kalang ta nta de hprawng mat wa ai da. Madu jan gaw tsap hpe dagraw tawn da na she shan a nhtu ndaw kadun sha law hte gaw tsap dai hpe kamai hkrai kamai kamai hkrai kamai kamai hkrai kamai na lu kamai sat kau ai da. Lu kamai sat kau rai na she atsawm sha shan ni hpya la rai na she shan a dai htingga kaw gun wa sai da. Gun wa rai na gaw nsin rim rim masha rai nchye yu mat wa ai ahkying aten nsin ningrim kaba rim mat ai aten hta e da nta madu jan gaw nta de wa sai da. Wa ai shaloi gaw koi kasha hkan wa ni gaw chyinghka atsawm sha hkinding kau nna she rawng mat sai da. Rawng mat rai na gaw "Ma hkan wa ni e" ngu na kanu gaw wa shaga ai da. Shan ka sha gun rai na wa shaga ai shaloi she kasha ni hpe she e ma ni gaw kabu gara let "E nu na nsen re anu wa sai" ngu na kabu gara "E nu" ngu shaga dat yang "Hkum shaga na nu gaw daina gaw masha nre. Numla she wa shaga ai she re hkum shaga hkum shaga" ngu na kasha ni hpe manat hkrai manat manat gimhtim nna manat gimhtim raitim kaji htum ai wa gaw ndang sharang na she "E nu" ngu na kabu gara let chyinghka lam de gimhtim da ai chyinghka hpaw ya rai na she "Gai gai gai gai maw maw maw anu daini na tsap hpya wa ai" ngu na she kasha ni hpe shan ni wa ju jaw rai na she kabu gara rai shan nu ni gaw dai hku jawm sha ai da. Jawm sha rai na dai hku nga sai madu wa mung kaja wa madu jan shang wa ai shaloi shan ka gun na shang wa ai shaloi gaw madu jan gun wa ai shan ka hpe kabu gara rai na jawm ju sha rai na she dai hku jawm sha sai da. Dai shaloi gaw grai kabu rai na jawm sha sai da. Ndai nta madu jan ngu na gaw loimi lu sut lu su nga mu nga mai dinghku kaw na re ai da. Dai majaw shi gaw kahpring kahpran myit ma grai rawng ai hku rai na hku rai nga. Rai jang she da dai kaw na gaw shan la ni gaw dai hku nga sai da. Nga rai yang gaw lani mi gaw ndai shi a mayu ga de ndai madu jan na kanu kawa ni nga ai ga de da sharaw langai mi grai nhkru ai da. Sharaw kaba rawngba gaw grai nhkru shana shana rai jang gaw mare masha hta sha hta sha rai na she ga grai myit ru sai da dai mare kaw na ni gaw. "Gai myitru ndai sharaw ndai lu sat ai gaw kadai wa rai na rai na" ngu na she tsun ai shaloi she dai num kasha ndai num madu wa e tsap woi hpya sha ai num gaw i "E wa e na nhkri mi gaw tsap pyi lu hpya ai re lu e ndai tsap lu hpya ai tsap gyi kaba gyi kaba ngu na shamying ai" mare law law kaw gumhkawng wa sai da. "E shing rai jang gaw ndai tsap lu hpya ai tsap agyi kaba ndai hpe she tam ga" ngu yang she "Kanang na wa e dai mi gaw na ning hkri wa she re gaw" ngu ai da. Rai yang gaw "E rai yang gaw sharaw mung lu sat na re law naw she woi sa wa yu u" ngu da. Shaloi jang she shan nu wa ni gaw sa wa sai da. Ndai mayu ga de sa wa ai shaloi gaw shana shagu gaw sharaw dai gaw nsin rim re hte gaw sharaw gaw mare grup grup grut ningwan sai da. Grut grut nga sharaw ni gaw grut ai hte ga ahpre ai hte rai hpre she nga. E madu wa gaw hkrit ai da lo sharaw nsen na jan gari she gari jit she tat hkra hkra gari hkrit rai jang she "Ha ndai hkri wa gaw hpabaw byin wa wa re ta" ngu na bai tsun ai da. Shaloi jang gaw ndai kasha ngu na jan gaw ndai la wa na madu jan gaw "Ayi wa e na ning hkri wa mi gaw dai sharaw grut ai na ai hte gaw wat shi sharaw ndai hpe sat mayu na myit rawt wa na ndai hku byin byin re re" ngu na bai tsun ai da. Shaloi gaw "Rai jang gaw rai sai" ngu jang she "Hpawt na na ahkying aten hta gaw ndai sharaw ndai hpe lu sat hkra sat na hku di ga" nga shaloi gaw shani tup gaw ndai num jan gaw madu wa hpe kawa kran shangun ai da. Kawa hkalung langai kran shangun pali shit shangun sai da. Pali shit shangun pali shit shangun pali mung nau hkrit na gaw langai mi shit langai mi daw mat langai mi shit langai mi daw mat raitim madu jan mung shit nang sai da shit shit rai na pali shabawn kaba mi lu shit tawn da sai da. Dai shaloi gaw shana ningrim rim nga wa ai hte sharaw rai n-grut ai hte hta she ndai shan la lahkawng gaw htaw mare baw de sa na kawa wa hpang langai mi kaw sa sai da. Madu jan hpe gaw madu jan gaw ndai pali shabawn hpai madu wa hpe gaw ndai mare na ni jaw dat ai ningri langai mi hpai rai na she sa sai da. Sa ai shaloi gaw ndai madu jan gaw madu wa hpe ningrim rim sharaw rai ndu ai ten e pali shabawn dai hte nri dai jaw kau da nna wa sai da. "Nang sharaw sa wa ai shaloi gaw sharaw ningmai shawn dat ai hte ndai pali hte kawa pawt shagu kaw gyit na hku" madu jan gaw dai hku matsun kau da ai da. Madu jan zen ai majaw rai yang wa mat sai da. Wa mat rai yang gaw ga ningrim kaba rim wa ai hte gaw sharaw grut ningwan sai da. Shaloi jang gaw sharaw dai gaw wa hpang dai kaw she e masha sama manam ai re majaw e wa hpang grup grup shi gaw grut ningwan sai da. Grut ningwan na she shi sharaw ningmai hte e wa hpang kata de shawn ai da shawn. Shawn shalau shalau wora la wa mung nau hkrit hkrit hkrit kawa ndung de lung na gaw kawa ndung dai gaw kawa wa hpang ka-ang dai zut shi lung ai majaw gaw ngwi shang wa ai da. Ngwi shang wa jang gaw shi gaw wa hpang kata de rai mat jang sharaw dai grut ai hte dai wa hpang grup grup grut ningwan nna shi mi na madu jan tsun ai hte maren i sharaw ningmai gaw dai wa hpang kata de shawn ai da. Shawn ai shaloi she dai la wa mung madu jan tsun da ai hte maren dai shi shit ya dat ai madu jan shit ya dat ai pali dai hte she wa hpang grup kawa pawt shagu kawa pawt langai hpang langai gyit hkrai gyit. Sharaw ningmai kade shawn yang kade gyit gyit gyit sharaw ningmai htum hkra kawa pawt shagu kaw dai pali hte sharaw ningmai gyit shajup jang gaw sharaw gaw nlu shamu mat ai da. Nlu shamu mat na grut hkrai grut grut hkrai grut taleng nga ai shaloi she madu wa mung hkrit let she wat aprup hkrai aprup aprup hkrai aprup sharaw nlu shamu mat ai shaloi dai sharaw ningmai gyit tawn da majaw nmai shamu mat jang kadau jang madu wa mung hkrit let aprup ai nga yang gaw sharaw hpe lu aprup sat kau ai da. Sharaw hpe aprup sat kau nna hpang jahpawt myi mu wa yang gaw sharaw dai gaw si taleng nga sai da. Sharaw dai gaw rawng ba re majaw masha lalam kaba hku na kaba ai sharaw kaba rawng ba ngu ai re ai da. Gai jahpawt mare masha ni gaw e mana gaw myi mu nmu re kaw na gaw ndai madu jan sharaw sat ai wa a madu jan gaw sharaw bu garu magang shi gaw nmai yup da "Nye madu wa hkrit nga na re nye madu wa hkrit nga na re nye madu wa hkrit nga na re" ngu gaw dum taw sai da. Myi hpram hpram re mu ai hte gaw shi gaw sa wa mayu sai da. Sa wa yu ai shaloi gaw koi sharaw wa gaw si taleng taw sai da. Si taleng taw ai shaloi gaw madu wa hpe mung sa shaw la na she kanu kawa ni hpe kabu gara let "Wa e na nhkri wa gaw sharaw rawng ba ndai hpe lu sat kau sai lo". Kabu gara wa tsun dan ai shaloi mare masha yawng mung sa nna gaw sa yu shaloi gaw dai shaloi gaw da sharaw gaw si taw ai da. Si taw jang she sharaw si taw ai majaw mare masha yawng gaw ndai sharaw sat ai la wa hpe gaw "Koi daini gaw sharaw dang ai wa sharaw du wa" ngu na bai shamying sai da. Mi gaw madu jan sat ai tsap hpe gaw madu wa sat ai ngu hku na arawng la ya da. Ya kaja ja gaw sharaw ndai hpe gaw madu wa bai lu sat rai na sharaw du tsap du ngu na mying lahkawng lu sai da. Ga dai kaw na gaw shawa masha gaw grai awng sharawng sai da. Dai hku na mying gumhkawng nga ai shaloi she mungdan langai kaw gaw majan grai bai gasat wa sai da. Majan gasat hkrai gasat hkaw hkam dai ni gaw majan dai ndang hkraw na gaw "Majan ndai lu shazim ai wa hpe gaw mungdan mung chyen mi jaw na lo hkaw hkam hkaw chyen mi jaw na" ngu na bai shiga shapoi sai da. Shiga shapoi ai shaloi gaw ndai madu jan gaw "E nye madu wa ram ai" nye madu wa hpe bai ndai mungdan shagu mare shagu gaw mare langai hte langai gaw ndai tsap du wa sharaw du wa sharaw hpe lu sat dang ai wa tsap hpe lu sat dang ai wa ngu na amying gumhkawng ai ndai gaw na hkrai na mat wa rai jang gaw ndai hkaw hkam hkaw de mung dai mying dai gaw du mat wa ai da. "Ndai sharaw dang ai wa tsap dang ai wa hpe e tam shaga la ga" ngu re shaloi gaw kaja wa dai hpe tam mat wa ai shaloi gaw madu jan gaw "E nye madu wa byin ai" bai ngu sai da. "Nye madu wa dang ai" ngu na re ai shaloi gaw kaja wa shan la ni hpe sa shaga sai da. Sa shaga ai shaloi gaw madu jan gaw ndai hku bai bawnu shachyai sai da. "Gumra shajawn na da ndai hpyen gasat sa na hpyen bu kaba ndai ni hpe gaw gumra shajawn na re" nga jang madu jan gaw "Gai rai sai" ngu na she gumra wulawng kaw na gumra gau shapraw ai da. Gumra gau shapraw gau shapraw gau shapraw gumra nkau mi gaw ndai wulawng htingkrang kata hku hkrai gale ai da. Gale gale gale rai gumra lasi grawm grawm re san ai langai mi gaw wulawng htingkrang ntsa hku na kahkan lai mat wa ai da. Dai shaloi she gumra rem ai ni hpe gaw "E ndai gumra ndai hpe e jaw marit" ngu na tsun ai da. Jaw marit ngu ai shaloi kaja wa gumra lasi grawm grawm re "Kaga hpyen du ni gaw yawng gaw gumra hpum tsawm ai kagat chyang ai ndai zawn re hpe hkrai she ra ai wa ya ndai wa gaw laklai ai" ngu bai myit shapraw la na she "Rai sai ngu na she gumra grawm grawm re wa mi she ajawn mayu ai hpyen bu kaba wa gaw" ngu na she rai jang she ndai gumra grawm grawm re ndai hpe she madu jan gaw madu wa grai hkrit ja ai atsam nrawng ai myit ladat nrawng ai chye ai majaw gaw madu jan gaw bawnu bai shachyai sai da. Madu wa hpe gumraw kaw shajawn nna she gumra kan de e lagaw gyit shakap kau ya ai da. Gyit shakap kau ya nna she gumra runghtung hpe mung i nau nren ai hku sha shi gaw dai hku ndai gumra runghtung kaw mung shi gaw gyit shakap ya ai da. Gumra runghtung kaw mung shi lata ndai hkrit jang gari jang gaw gumra runghtung tat mat na tsang ai majaw gumra runghtung sumri kaw mung madu wa a lata kaw gyit shakap kau ya di na she dat dat sai da. Dat dat ai shaloi gaw gai gumra dai gaw kagat kagat goi tsat goi tsat rai jang gaw ndai la ndai gaw gumra kan de she shang mat re sai gaw. Raitim madu jan gyit dat ya ai re majaw gaw ndi hkrat mat ai le i. Gumra runghtung kaw mung shi lata gyit shakap ya le kan de mung lagaw kaw gyit shakap kau ya re rai jang gaw e la ndai gaw gumra kagat goi tsat jang gaw shi gaw kan maga de hpyau rai na shi baw gaw kan maga de hpyau rai na gale mat jang she gumra gaw tsat tsat tsat. Ndai shingdu de na hpyen ma ni mung mau ai da "Ga ya ndai hpyen bu kaba wa gaw kaning rai na me majan sa ai she nga me kan de wa me ashang mat" ngu na gaw yu sai da. Raitim mung shanhte gaw htaw kawng hku na dai hku goi tsat sa wa hpyen ni gaw wo layang pa de da. Rai yang gaw ndai gumra lasi jawn na kan de e hkrit na hpyau rai noi mat ai hpyen bu kaba wa gaw shawng de bai rai jang she wora hpyen ni yu yang gaw grai laklai ai hku mu ai da. Dai majaw "Koi daini na hpyen bu kaba ndai hpe gaw anhte gaw gara hku mung ngasat dang na re" ngu na yawng htingnut mat wa ai da. Dai shaloi gaw ndai grai hkrit ja ai la wa woi awn ai hpyen hpung ni gaw aloi she hpyen ndai shanhte hpe sa gasat ai hpyen ni hpe hkan shachyut gasat jahtaw kau lu ai da. Rai nga yang gaw majan dang ai tai mat ai da. Dai shaloi dai kaw na gaw shi gaw shan la ni gaw kabu gara ndai hpyen ni hprawng mat wa ai hpang gaw ndai ni ndai la wa hpe gaw hpyen ma ni i gaw kan ni kaw gyit tawn da ai sumri ni mung raw ya ndai lata kaw gumra runghtung kaw gyit da ai sumri ni mung raw ya rai na she hkaw hkam hkaw de woi wa na she ndai hpyen du hpyen bu kaba wa a ladat hpe e shagrau sha a ai hku na e kaja wa moi na hkaw hkam ni gaw ga sadi nga ai hte maren shi hpe shan nu wa ni hpe e hkaw hkam hkaw chyen mi hkaw hkam htingnu kaw na sutgan chyen mi hte mungdan chyen mi hpe up hkang na ahkaw ahkang jaw kau ma ai da. Dai majaw dinghku num ni gaw madu jan ni kade sha atsam rawng nna madu wa ni kade ntai ai raitim mung madu wa ni a shari hpe makawp ya ai hte dai hku na sharawt dat ai shaloi gaw mungdan hpe up hkang ai mung tai ai. Marai rawng ai atsam rawng ai hpaji rawng ai ladat chye ai dinghku num ni gaw tinang a dinghku hpe mung madu wa kade ntai tim ndai hku na woi de galu kaba sha sa wa ai nga maumwi hpe e tsun ai hku re. . Language as given: Jinghpa
KK1-0479 - Masha tai ai sumbra a lam (The caterpillar boy) with English translation
No full textTranslation (Htoi San) A long time ago, there was a time that humans could communicate with animals. Not only could they talk to humans, but the animals could also transform their bodies to be beautiful at that time. Human beings are connected with humans like animals in the world. Furthermore, they transformed into human beings and fell in love with humans. One day, a caterpillar changed into a very handsome young boy on Earth. Then he fell in love with a female human. The caterpillar pretended to be a young boy and fell in love with a human girl for over a year. He became delighted to be close and fellowship with the human girl he had loved for a year. One day, the caterpillar, who changed into a young human male and his girlfriend, walked around together. In their relationship life, they walked together and had a chat. The caterpillar boy asked, "What kind of job is your family doing? What job do you do for a living?" "I will come and help you all." When the boy told this, his girlfriend was so happy and answered, "We work on a farm. We do farming for our living." "This year, we are going to cut and clear a farm where we have never been before. We will go there tomorrow, so you come to me, and I will wait for you there." The next day, the girl's whole family went for cultivation on a new mountain. The caterpillar boy did not show up until sunset. He did not reach the workplace the following day, even though the job was done for that day. The girl waited for her boyfriend to see whether he might come. Actually, what happened when the caterpillar boy came, he had to pass through a forest that was filled with Saurauia Napaulensis trees. Therefore he could not transform into a human form as he could go faster if he went there with the caterpillar body. Then he passed through those trees with difficulty. The caterpillar boy could not change his body form to a human form as he did not have time to do so. He could watch only his girlfriend working on the farm. He did not dare to talk to his lover as his body was in the caterpillar, so he climbed up and sat on a tree branch. The girl, her family, and her brothers worked on the farm, cutting and clearing the whole day. The girl waited for her boyfriend to reach her until lunchtime at noon. When they were about to eat and open the rice packet wrapped in a leaf, the girl saw a caterpillar run across her leaf really fast. When the girl's brother saw the caterpillar run over the leaf, he hit it with a stick. The caterpillar went aside, so he was hurt a bit on his head. Then he made a sound like "Kyet Kyet Kyet," then he rolled his body. After that, he spun into the woods. The caterpillar curved his body and rolled around into the woods. Then he spent the whole day under the trees. That night, when he went to meet the girl, his girlfriend was furious and said, "You promised to come to me, but you did not show up." The boy replied, "I did come today. I came to your workplace to help you." "Although I came to help, I am not human but a caterpillar." When the girl heard what the boy said, she was so shocked. The boy continued, "When I tried to come to you, people from your house hit me. So I had to roll up myself and go into the tree. My head was hit by them." The girl was so shocked and frightened that almost her spirit went out of her body. Therefore, she ran away from that caterpillar boy at once. The girl heard her ancestors say that animals are associated closely with humans. When it turned to her, she was so afraid. The caterpillars have red color on the middle of their heads, and their eyes pop out. These are because of the beat by the girl's brother when he was in love with the girl, and he was in caterpillar form. That is why the mark was on his head. As soon as she knew her boyfriend was a caterpillar, she dared not meet him and never faced him again. The caterpillar boy could not see his girlfriend, so he did not live in a human form and had to live in a caterpillar shape. As a result, the caterpillar has a red mark on its head. Our grandparents told this story as one of the bedtime stories. Transcription (Lu Awng) Moi shawng de da moi moi prat hta shinggyim masha ni hte dusat ni ga hkrum ai prat rai wa ai da, Dai hta na ga hkrum ai hta sha n ga na dai dusat ni gaw shanhte hkrang ni gale nna shanhte hkum hkrang hpe tsawm hkra chye gale ai prat re da moi moi shawng de dang re ti ndai mungkan ntsan hta shinggyim masha hte shanhte shinggyim masha hkrang dusat ga hkrum ai sha n ga na hkrang gale nna shinggyim masha ni hte sumtsaw ni mung sa chye tawn ma ai da moi prat hta di re ai majaw lani mi hta ndai sumbra gaw mungkan ntsa hta grai tsawm ai shinggyim la kasha langai hku na shi hkum hpe hkrang shala na she e mungkan shinggyim masha num la langai hte shi sumtsaw sa byin ai da, Dai hku sumtsaw byin re laning mi jang ram na wa ai shaloi e ndai sumbra ndai gaw la kasha shadang hku na shi sa nga ai re majaw laning mi ram shi masha sumtsaw hte sa nga ai shaloi ganawn mazum lam hta shi tsawm ra wa hku hkau mat wa sai majaw e shi gaw myit hta mung grai pyaw wa ai da, Lani mi aten hta shi na sumtsaw e ndai shinggyim masha Sumtsaw hte ndai e sumbra kaw na gale ai ndai shadang sha ndai gaw shan lahkawng lani mi lam hkawm chyai re na shan lahkawng sumtsaw prat hta shan lam hkawm wa ai shaloi lani mi hpa baw tsun ai i nga yang ndai sumbra la kasha wa gaw tsun ai da yi nanhte n'ta kaw na ni hpa baw galaw ai hpa baw galaw ma ai rai ngai mung bungli sa garum na yaw ngu tsun ai shaloi ndai shi sumtsaw jan gaw grai kabu nna e anhte yi ni sa hkyen re yi ni galaw sha ai law dai majaw ya anhte ni dai ning gaw anhte gara ndu ga ai bum de anhte yi sa hkyen ai dai majaw anhte hpawt de gaw dai de yi bai sa hkyen sa galaw na re majaw ngai dai kaw la taw na nang sa wa rit ngu tsun ai dai shaloi jan shanhte gaw ndai num kasha ni gaw shanhte nta ting gaw shanhte yi hkyen ti shanhte dai bum de yi sa galaw taw nga ai shaloi jan du wa hkra tim ndai shadang sha wa ndu wa ai da, Shadang sha gaw ndu wa re na hpang shani bai jan dai shani bai ngut mat sai hpang shani bai shi bai wa na kun ngu la ai da kaja wa dai sumbra sumtsaw la kasha gaw shi sa wa ai teng hta gara hku byin ai i nga yang she nam kaw lai wa ai re majaw nam kaw hpun gaw mare ndai numru numraw gaw mare di re nga ai majaw shi shinggyim masha ni hku na galai na matu e dai shi sumbra prat hku na sa yang she shi lawang na re majaw dai hpun ni hpa ni hku na shi alai ayat ahkat dai numru numrawn hku na lai ai re majaw shi e sumbra prat hku na shi sa wa ai da, E dai shaloi shi shinggyim hkum hkran nna e n galai ai sha shi dai hku sa wa ai shaloi galai kau na matu dai ahkring aten n lu ai sha shi sumtsaw jan gaw htaw yi sung hkau na kaw galaw taw bungli galaw taw ai mu ai re ai majaw shi sumbra hkrang hte gaw shi sumtsaw jan hpe shi shaga re na shi n gwi re ai majaw hpun labya ntsa kaw shi lung dung re na shi dai kaw hpun labya ntsa kaw shi nga taw ai da, Dai shaloi shi na sumtsaw hte dai shanhte nta masha kahpu ni gaw shani tup bungli galaw dai yi hkyen re nna nga nna hpang jahtum gaw ndai num kasha ndai shi sumtsaw galoi du wa na i nga nna shani ga-ang shat sha teng du hkra la yu tim ndu wa ai da, Shanhte shat sha hkyen re nna shat sha taw nga she dai num kasha na shat sha nga ai teng hta she dai shat lahpaw hpyan ai shaloi sumbra kaja lagat nna sa wa ai mu ai shaloi she ndai num kasha na kahpu gaw e shat de sumbra gat shang wa nga ai lo nga nna duk she shingna hta kalang dai sumbra hpe kayet apyet dat ya ai da, Dai shaloi yen kau dat na grai baw kaw kaji mi hkra mat wa ai dai shaloi she e shi gaw kyet kyet kyet nga ngoi nna she shi hkum hpe magyi hkayawm kau dat ai da magyi hkayawm kau na htaw ashe de hpun sumpum kata le dale shang kau dat ai da, Dai shana she shana nsin dai shani gaw sumbra dai hku na shi hkum hpe magyi magaw kaw na hpun sumpum kaw shi taleng rawng mat nna shi dai hku nga kau ai da, Shana bai dai num kasha hpang de shi bai hkrum na matu sa mat wa ai shaloi num kasha gaw grai pawt ai da nang gaw ngai kaw sa na nga nna ga sadi jaw nna n sa wa ai ngu da e e ngai dai ni sa wa ai le sa wa ai le nang bungli galaw na ngai garum na matu sa wa na ngu sa tim ngai gaw masha n re sumbra she re ngu ngai dai hku ngu na tsun dat ai shaloi htaw ra wa gaw grai kajawng mat num kasha dai gaw grai kajawng mat wa ai da, Dai hku majaw ngai nang kaw sa wa tim nang kaw sa wa na ngu shaloi mung nanhte nta kaw na ni ngai hpe gayet dat ya ai majaw ngai dai hku hkayawm na hpun kata de shang mat ai nye baw kaw pi dai hku na gayet hkra mat ai re ngu num kasha gaw grai gajawng mat na grai hkrit mat na numla pi byawn nan num kasha dai kaw kalang ta la kasha dai sumbra la kasha dai kaw na kalang ta hprawng nna naw gari asu mat nna numla pi byawn mat na ram shi kalang ta shanhte nta de galat wa mat ai da, Dai dusat ni shanhte na e shinggyim masha hte sa ganawn mazum ai ngu ai hpe moi moi na ni gaw shanhte tsun wa ai shaloi num kasha ni gaw ta tut shi hkam sha na shi grai gajawng mat ai gajawng mat ai dai shaloi dai sumtsaw wa hpe mung shi galoi mung sumbra re chye mat ai kawn dai hte hkrum na mung n gwi mat ai galoi mung n hkrum mat sai da, Nhkum mat ai majaw dai sumbra la kasha gaw dai shani gaw shi shinggyim prat hku na shi n nga mat ai sha sumbra prat hku na shi nga ra mat wa ai da, Dai majaw ndai dai ni du hkra ndai sumbra ni gaw shanhte baw laprang kaw hkyen hkyen re na e nga ai myi mung male male re na nga ai dai gaw dai ndai num kasha hte sumtsaw tsaw ai shaloi num kasha na kahpu kayun ni dai sumbra prat hpe baw kaw abyen ya na baw kaw nma kap mat ai majaw dai ni du hkra sumbra na baw hta hkyen hkyen re ai gaw dai na kumla re nga na moi na jiwoi jiwa ni anhte hpe yup wa aten hta maumwi hkai dan ai maumwi re. . Language as given: Jinghpa
