KK1-0684 - Hkang hpu nau ni hte Wa hpu nau ni (The Chin and Wa people) with English translation

Translation (Seng Pan) Now I am going to tell you about the story of siblings, Jinghpaw, Hkang and Wa. Not only in Jinghpaw society but also in their societies, the stories of siblings were told. According to the stories which our ancestors told Jinghpaw, Hkang and Wa were close brothers. Long time ago, the three siblings came down from the south of China, the upper part of Mongolia to the plain where we live now. Among three siblings, Hkang was the eldest son and Jinghpaw was the second son. On the way, Hkang went down fast. When he passed by Nashi mountain where grew many banana trees, his brother, Jingphaw was left behind as he was hunting around. Even though Jinghpaw followed his brother, he couldn't reach to him anymore since the banana trees had already grown on his brother's tracks. So, he said, "I cannot follow him anymore. I just could see his tracks." Starting from that day, we, Jinghpaw have called them Hkang (it means track). Hkang people also say that, "We are the brother of Jinghpaw." And the ways they call their sibling families, wife-takers families, and wife-givers families which are called tripod families, are alike too. When I visited Hkang's places, they call barking deer, "Chyahkyi". In Jinghpaw we also call it "Chyahkyi". Moreover, they call the pheasant, "Uri" which is the same as ours. We still have many more similar things. It shows that Hkang and Jinghpaw are still closer than other ethinicities. Even though we are staying in different places, we are still close. The same as the stories about us which our ancestors had told, we have many similar things in common for real. By saying that, I want to conclude the history of Hkang and Jinghpaw here. We also have another story that we, Jinghpaw and Wa people are relatives. I am not so sure we, Jinghpaw were elder brother or younger brother of Wa. But according to the story, we are siblings. However, when the time each brother separated to different houses, they used sword as a sign of separation. Jinghpaw people wear it in a supine position. And Wa people wear it in a prone position. The reason for doing that is to become as one when the siblings meet again. It's the symbol of the brothers. That's why the cloth patterns of Wa and Jinghpaw are not so different. We have so many same patterns in common. Not only that, but also with Hkang ethinicity, our patterns are similar with theirs. If we consider these facts logically, these stories show that they were actually brothers from the same family. And we could guess that they were really close. Transcription (Lu Awng) Ya gaw anhte ndai jinghpaw wunpawng myu sha ni hte kahpu kanau daw ai nga na ya du hkra shanhte a labau maumwi mausa kaw mung hkai re ndai hkang hpu nau ni hte wa hpu nau ni hte e anhte ram ram ni htep ai maka kumla ni nga ai labau ni hpe e anhte na la lu ai ndai labau maumwi ni hpe e bai tsun dan mayu ai hku re. Ndai kang hpu nau ni gaw moi anhte moi shawng de anhte jinghpaw myu sha ni gaw ndai miwa mung dingda maga ndai mungonia lahta de na e anhte pa ga layang ga de yu wa ai aten hta e ndai hkang wa gaw hkang ni gaw kahpu magam re nga, kahpu re nga chye lu ai, anhte jinghpaw myu sha ni gaw kanau manaw mahtang re da. Dai hpe e ndai hkang wa gaw shawng yu mat wa re yang she, shi gaw hto bumga ndai nashi dung nashi ga dai kaw lai wa, langa grai tu ai nashi grai tu ai dai de lai mat wa ai shaloi gaw kanau wa gaw le hpang de, hto jaugawng gawng na loi mi tam gayin hkawm taw nga shaloi e ndai kahpu wa lai yu mat wa, re hpang shaloi hpang kaw bai hkan nang reng gaw ndai langu hpun, langa hpun ni gaw lawan bai pru mat wa, lawan bai pru mat wa re jang she, kanau wa gaw kahpu hpe hkan ndep mat jang e ndai wa na gaw hkan n dep sai, hkang sha mu sai ngu na e, anhte jinghpaw ni gaw tsun ai, dai hpe dai ni du hkra anhte ndai hkang hpun nau ni hpe e hkang ngu na anhte gaw tsun mat wa ai lam hpe e anhte chye lu ai. Dai hpe ya hkang ni shanhte mung t tsun ma ai, anhte gaw jinghpaw ni kahpu re nga, dai shanhte tsun ai hte maren ya shanhte a ndai jinghku jingyu mayu dama kahpu daw hkrang ai lam, mayu da ma di kru wa sa 3 di kru 3 hku re na shanhte jinghku jingyu tsun shaga ai daw hkrang ai lam ni mahkra anhte jinghpaw wunpawng myu sha ni hte 1 hku sha re na shanhte mung dai zawn re na shachyen shaga tsun hkat re lam hpe anhte mu lu ai. Bai na ya ngai hkang bum de du ga ai shaloi gaw anhte gaw chyahkyi hpe e chyahkyi ngu na tsun yang shanhte mung chyahkyi nga tsun ai. Dai zawn re ni hpe e mu lu ai, bai na u ri hpe mung uri da, dai hku nga na tsun ai. Kaga ni htep ai bung ai lam ni gaw law law nga ai. Ndai gaw hkang hte anhte jinghpaw ni gaw kaga amyu masha ni hta grau na naw ni htep taw nga ai. Ya anhte amyu kaga ga ginra kaga ga re taw nga timmung anhte hte naw ni htep ta ai ndai labau maumwi mausa hpe ning nga tsun ai hte maren, kaja wa mung anhte hte bung pre ai sat lawat ni mung shanhte kaw grai naw nga taw nga ai ngu hpe ndai hkang ni hte anhte jinghpaw ni a labau hpe e ndai hte mi tsun dan mayu ai. Ngut na wa ni hte e mung hpu nau wa ni hte mung anhte naw daw ang ai lam hpe e labau maumwi hpe anhte naw na chye da lu ai hku re. Ndai wa ni hte mung moi de wa hte mung anhte jinghpaw ni gaw, grau gaw kahpu kun kanau kun gaw nchye ai, wa hte mung anhte jinghpaw ni gaw kahpu kanau re. Retim mung nta garan hka bra wa ai ten hta e htingbren pru hka wa ai ten hta e n ga hpe nhtu nga hpe masat masa galaw nna e shada hka wa ai, tsun masat da hkat ai lam hpe chye lu ai. Anhte jinghpaw ni gaw ndai n ga hpe n ga hku krawk na anhte gaw hpye ai. Wa ni gaw shagum hku krawk na shanhte gaw nhtu hpe bang ai. An nau ni bai hkrum tsup wa ai aten hta e ndai n ga gaw langai sha rai ga, rai ga ngu na e shanhte ndai n ga hpe masat masa galaw na e shanhte galaw masat galaw da ai lam ngu hpe ya matut na mu lu ai. Dai majaw ndai wa amyu ni hte mung anhte a htunghkying ndai ri da maka, bu hpun palawng ri da maka ni hte e bung ai lam ni grai nga ai. Bai nna ndai hkang ni hte mung anhte jinghpaw ri da maka ni bung ai lam ni grai nga ai. Ndai hpe anhte sawn shachyaw yu ai shaloi gaw ndai maumwi mausa ni gaw kaja wa moi de kaja wa kahpu kanau ni byin tai lai wa sai ngu hpe ni htep ai hku na anhte maram lu ai mauwmi mausa ni rai nga ai ngu hpe loi mi tsun dan mayu ai hku re. . Language as given: Jinghpaw

【译员：Seng Pan】
接下来我将为您讲述景颇族（Jinghpaw）、康族（Hkang）与佤族（Wa）的起源故事。这类兄弟溯源故事不仅在景颇族社会流传，在相关族群的社群中亦有广泛传播。据景颇族先祖口传的叙事，康与景颇本为至亲兄弟。

很久以前，三兄弟从中国南部、蒙古南部地区迁徙至如今我们定居的平原地带。三人之中，康为长子，景颇为次子。迁徙途中，康行进速度较快。当他途经生长着大片芭蕉林的纳西山时，弟弟景颇因沿途狩猎而被落在了后方。尽管景颇随后紧追兄长，却再也未能追上——芭蕉已然在康的足迹之上繁茂生长，阻断了前行之路。景颇遂言道："我已无法再追上兄长，只能望见他的足迹。"自那日起，景颇族人便将康族称为"康（意为足迹）"。康族人也同样宣称："我们是景颇族的兄弟。"双方对彼此族群、娶妻家族与嫁女家族（即所谓"三足家族（tripod families）"）的称谓也极为相似。

我曾走访康族聚居地，他们将赤麂（Chyahkyi）称为"Chyahkyi"，景颇语中对此的称呼同样为"Chyahkyi"。此外，二者对雉鸡（Uri）的称谓均为"Uri"，与景颇族的叫法一致。诸如此类的共通之处不胜枚举，这足以说明康族与景颇族的亲缘关系较之其他族群更为紧密。即便如今双方分居各地，情谊依旧深厚。正如先祖口传的故事所言，现实中我们确实拥有诸多共通的文化特质。

基于此，我在此总结康族与景颇族的同源历史。我们还有一则叙事，讲述景颇族与佤族同样为亲缘兄弟。我并不确定景颇族究竟是佤族的兄长还是幼弟，但据故事所述，二人本为亲兄弟。只是当兄弟二人分家立户时，以剑作为分家的信物：景颇族将剑佩戴于身体前侧（仰置），佤族则将剑佩戴于身体后侧（俯置）。此举的寓意是，当兄弟重逢之时，仍可合为一体，这正是兄弟情谊的象征。这也解释了为何佤族与景颇族的织物纹样差异不大，二者拥有大量共通的纹样。不仅如此，康族的织物纹样与我们也颇为相似。若从逻辑层面考量这些史实，这些故事足以证明他们本为同一家族的亲兄弟，且过往的关系确实极为亲密。

【口述转写：Lu Awng】
大家好，今天我要讲的是景颇族、康族与佤族的故事，这是我们祖辈流传下来的口述历史，之前也有不少人讲过这类内容，今天我也来和大家分享一下。康族与景颇族本是亲兄弟，我们的语言、习俗都有很多共通之处。康是兄长，景颇是弟弟，当年我们的先祖从南方迁徙而来，途中康走得快，景颇因为打猎落在了后面，等他追上的时候，康已经走远了，只能看到康的足迹，所以后来就把康族叫做"康"，意思就是足迹。康族也说他们是景颇族的兄弟，我们的亲属称谓、婚姻制度都很相似。我去过康族的地方，他们把赤麂叫做"Chyahkyi"，我们景颇族也这么叫，还有雉鸡，我们都叫"Uri"，类似的共同点还有很多，说明我们和康族的关系比其他族群更近，虽然现在我们分开住了，但情谊还是很深。就像祖辈说的那样，我们确实有很多共同的地方。我们还有一个故事，说景颇族和佤族也是亲兄弟，我不知道我们是哥哥还是弟弟，但我们确实是兄弟。当年分家的时候，我们用剑作为信物，景颇族把剑戴在身前，佤族把剑戴在身后，意思是以后重逢的时候还能合为一体，这是我们兄弟的象征。所以佤族和我们景颇族的布料纹样很像，有很多共同的图案，康族的纹样也和我们很像。从这些事实来看，这些故事说明我们本来就是同一家族的兄弟，关系确实非常亲密。

所用语言：景颇语