The old man said in-laws made a whole new web of relations at a marriage, for when a man married he gained a father-in-law and a mother-in-law, brothers-in-law and sisters-in-law, and to each of these he owed a particular manner, respect to some, avoidance to others, easy help to the brothers-in-law who became like brothers, so that a marriage did not just join two people but stitched two families together with a hundred small threads of duty.

Mukulungku dingkarangka balkan dunyu-karra bungan jawun-karra jani-mabi dunyu-manilba, dingkar dunyu-mandanya nyulu manin ngalayin biwul, banji warrin, nyubun-nyubunji nyulu dayal yala yindu-yindu, yulmbarril nyubun-nyubunka, jibarr-jibarr yindu-yindunka, wawu-junkurr banji-nka nyulu yaba-mabi janan, dunyu-manil nyulu kari jambul bama nyubun kajal yambada jawun-karra jambul nyubunji karra wubulbu kajan yamba-yukilmuny.

mukul-ungku dingkar-angka balka-ny dunyu-karra bunga-ny jawun-karra jani-mabi dunyu-mani-l-ba, dingkar dunyu-ma-nda-nya nyulu mani-ny ngalayin biwul, banji warrin, nyubun-nyubun-ji nyulu daya-l yala yindu-yindu, yulmbarril nyubun-nyubun-ka, jibarr-jibarr yindu-yindu-nka, wawu-junkurr banji-nka nyulu yaba-mabi jana-ny, dunyu-mani-l nyulu kari jambul bama nyubun kaja-l yambada jawun-karra jambul nyubun-ji karra wubul-bu kaja-ny yamba-yukil-muny | old man said in.law-relation made kin-net alive-like marry-LOC, man marries-SUB he got father.in.law mother.in.law, brother.in.law sister.in.law, each-COMIT he gives manner different, respect some-DAT, avoidance other-DAT, easy.help brother.in.law-DAT he brother-like stands, marriage it NEG two person one ties but families two one-COMIT thread hundred-INST tied duty-of | ...

janyji dunyu jawun ngalayin biwul banji warrin yulmbarril


The old woman said the word for child changes with its stage of life, a newborn one word, a small child another, a child who has just learned to talk another still, kukujida, and she loved that last word most, for it caught exactly that bright moment when a little one first turns the noise of the camp into real words, and every family waited for it and celebrated it as a true beginning.

Wulbumanangka balkan kuku karrkaymuny yindu-manda nyungu wungar-jina-mundu, ngawa nyubun kuku, karrkay buban yindu, karrkay nyulu ngadiku balka binalman yindu baja, kukujida, nyulu yinya kuku bada bajaku wawu-jirray, nyulu manin yinya wungar yilbay karrkay buban ngadiku bayan nyungu jarrakay kuku yukil-manilnya, jawun-karra wubulku maku-janan yajarrin nyulu kuku-yukil ngadiku-manin.

wulbuman-angka balka-ny kuku karrkay-muny yindu-ma-nda nyungu wungar-jina-mundu, ngawa nyubun kuku, karrkay buban yindu, karrkay nyulu ngadiku balka binal-ma-ny yindu baja, kukujida, nyulu yinya kuku bada bajaku wawu-jirray, nyulu mani-ny yinya wungar yilbay karrkay buban ngadiku bayan nyungu jarrakay kuku yukil-ma-ni-l-nya, jawun-karra wubul-ku maku-jana-ny yajarri-ny nyulu kuku-yukil ngadiku-ma-ni-ny | old.woman said word child-of changes its stage-through, baby one word, child small other, child he first speaks learns other too, kukujida, she that word deep most loves, she got that moment bright child small first camp its noise word good-makes-SUB, family all waited celebrated it word-good begins | ...

kuku karrkay ngawa binal kukujida wawu-jirray jarrakay yajarr

kukujida = child-who-just-learned-to-talk; the-words-for-a-child's-stages


The old man said the kin-web bound the living and the dead and the not-yet-born into one long line, for a person's grandparents had known their own grandparents, and a person's grandchildren would know their grandchildren, so that any living person stood at the middle of a chain reaching seven generations in each direction, and to know your kin was to feel the whole weight and reach of that chain running through you.

Mukulungku dingkarangka balkan jawun-karra kajan wula-mabi wula-mabi-kari karri-warru-mabi baja karra nyubun kalbaymuny, bama nyungu kami-babi binal jana nyungu-nyungu kami-babi, bama nyungu jija-warra binal jana nyungu-nyungu jija, bama wula-mabi nyulu janan mibarr karra nyubunmuny kadanya wubul wungar-kadal nyubun-nyubun jinanga, karra binalka nyulu ngara karra nyungu junkurr baral baja jilban yundu-mundu.

mukul-ungku dingkar-angka balka-ny jawun-karra kaja-ny wula-mabi wula-mabi-kari kari-warru-mabi baja karra nyubun kalbay-muny, bama nyungu kami-babi binal jana nyungu-nyungu kami-babi, bama nyungu jija-warra binal jana nyungu-nyungu jija, bama wula-mabi nyulu jana-ny mibarr karra nyubun-muny kada-nya wubul wungar-kada-l nyubun-nyubun jina-nga, karra binal-ka nyulu ngara karra nyungu junkurr baral baja jilba-ny yundu-mundu | old man said kin-net tied living dead not.yet-born too chain one long-of, person his grandparents knew their grandparents, person his grandchildren know their grandchildren, person living he stands middle chain one-of comes-SUB seven generation each direction-LOC, kin know-DAT it feels chain its weight reach too runs you-through | ...

janyji jawun wula kami babi jija karra binal


The old woman said the way a family shares food shows the kin-bonds made real every single day, for the best of the catch goes first to the old people and the small children, a hunter feeds his mother and his mother's brother before himself, and no one with food eats in front of a hungry relative, so that the sharing itself, repeated at every meal, keeps re-tying the knots of kin.

Wulbumanangka balkan yala jawun-karra mayi kunbal nyulu jawun-karra kuku-yukil-manil wungar nyubun-nyubun wubulku, mayi yukil bajaku dungay ngadiku bama mukul-unku karrkay buban-anka, balbi-bama dayal nyungu ngamu nyungu kalnga ngadiku nyulu-nyulumuny, bama mayi-ji nyulu kari nukal karra-dakwuy miyilba, kunbal nyulu-nyulu, wungar mayi wubulku bungal, karra karra jani-manil baja.

wulbuman-angka balka-ny yala jawun-karra mayi kunba-l nyulu jawun-karra kuku-yukil-ma-ni-l wungar nyubun-nyubun wubul-ku, mayi yukil bajaku dunga-y ngadiku bama mukul-unku karrkay buban-anka, balbi-bama daya-l nyungu ngamu nyungu kalnga ngadiku nyulu-nyulu-muny, bama mayi-ji nyulu kari nuka-l karra-dakwuy miyil-ba, kunba-l nyulu-nyulu, wungar mayi wubul-ku bunga-l, karra karra jani-ma-ni-l baja | old.woman said how family food shares it kin-net real-makes day each all, food good most goes first old-person aunt-DAT child small-DAT, hunter gives his mother his uncle before himself-of, person food-COMIT he NEG eats kin-hungry face-LOC, sharing itself, meal each all, knot kin makes.alive too | ...

jawun mayi kunbal janyji mukul karrkay balbil ngamu


The old man said a person carries their kin in their very name, for children were often named for a grandparent or an ancestor, so that a name was not just a label but a thread back into the line, a way the dead lived on in the living, and when an old person heard a grandchild called by the grandparent's own name, they felt the line reach forward past their own death into a future they would not see.

Mukulungku dingkarangka balkan bama karrbal nyungu karra nyungu kukungu baja, karrkay nganga kunjal kami-babimuny ngadiku-bamamuny, kuku nyulu kari nganga karra-yamba yambada karra jina-mundu, yala wula-mabi wunay wula-mabi-karinga, mukul nyulu ngaranya jija nyungu kami nyungu kukubu kunjanya, jana ngaran karra jilban ngadiku jana nyungu-nyungu wulamuny wungar-kadalba jana kari nyajilmuny.

mukul-ungku dingkar-angka balka-ny bama karrba-l nyungu karra nyungu kuku-ngu baja, karrkay nganga kunja-l kami-babi-muny ngadiku-bama-muny, kuku nyulu kari nganga karra-yamba yambada karra jina-mundu, yala wula-mabi wuna-y wula-mabi-kari-nga, mukul nyulu ngara-nya jija nyungu kami nyungu kuku-bu kunja-nya, jana ngara-ny karra jilba-ny ngadiku jana nyungu-nyungu wula-muny wungar-kada-l-ba jana kari nyaji-l-muny | old man said person holds his kin his name-LOC too, child often named grandparent-from ancestor-from, name it NEG just label but chain line-through, how dead lives living-LOC, old.person he hears-SUB grandchild his grandparent his name-INST named-SUB, they feel chain reaches forward their death-from generation-LOC they NEG see-of | ...

bama janyji kuku karrkay kunjal kami jija wula

kuku-nga LOC(a); wula-mabi-kari-nga LOC; naming-a-child-for-an-ancestor


The old woman said a woman moving to her husband's country at marriage carried her own kin and country inside her always, and taught her children about their mother's people and mother's places even while they grew up on their father's land, so that a child of a proper marriage inherited two countries, two lines of kin, and two sets of stories, and was the richer for standing with a foot in each.

Wulbumanangka balkan jalbu dunyu nyungu bubungu jilban dunyu-manilba nyulu karrbal nyungu-nyungu karra bubu wawungu yabarrka, milbin nyungu karrkay-warra ngamu nyungu bama ngamu nyungu yamba-warra jana nganjan nyungu bubungu warru-mandanya, karrkay dunyu-manin yukilmuny nyulu manin bubu jambul, karra-jina jambul, kuku-jangkar jambul baja, nyulu yamba-yukil-baja janan jina nyubun-nyubunba.

wulbuman-angka balka-ny jalbu dunyu nyungu bubu-ngu jilba-ny dunyu-mani-l-ba nyulu karrba-l nyungu-nyungu karra bubu wawu-ngu yabarrka, milbi-ny nyungu karrkay-warra ngamu nyungu bama ngamu nyungu yamba-warra jana nganjan nyungu bubu-ngu warru-ma-nda-nya, karrkay dunyu-mani-ny yukil-muny nyulu mani-ny bubu jambul, karra-jina jambul, kuku-jangkar jambul baja, nyulu yamba-yukil-baja jana-ny jina nyubun-nyubun-ba | old.woman said woman husband his country-LOC moves marry-LOC she holds her.own kin country heart-LOC always, teaches her children mother her people mother her places they father his country-LOC grow.up-SUB, child marriage-good-of inherited country two, kin-line two, story two too, she richer stands foot each-LOC | ...

jalbu dunyu bubu janyji milbil ngamu nganjan karrkay


The old man said the joking between cross-cousins had real work to do and was not just idle fun, for the teasing let people say hard things sideways that could not be said straight, a lazy cousin mocked into working, a boastful one deflated with laughter, a grieving one gently pulled back toward life, so that the joking-relation was a kind of medicine the kin-web carried, healing through laughter what a stern word could not touch.

Mukulungku dingkarangka balkan yajarr kambanmu jambulmuny yamba-yukil karrbal nyulu kari yajarr-nganga baja, jaway-jaway bama balkal kuku dandi kunkar-bu nyulu kari kuku-mundu balkalmuny, kambanmu jumbun jaway-jaway janjanka, junkurr-milka yajarrbu bada-manil, wawu-mumbu-bama kima wawu-kalbay-mba yilba-manil, yajarr-karra nyulu kalbal-yamba jawun-karra karrbanmuny, kalbal yajarrbu kuku dandibu nyulu kari janjilmuny.

mukul-ungku dingkar-angka balka-ny yajarr kambanmu jambul-muny yamba-yukil karrba-l nyulu kari yajarr-nganga baja, jaway-jaway bama balka-l kuku dandi kunkar-bu nyulu kari kuku-mundu balka-l-muny, kambanmu jumbun jaway-jaway janja-nka, junkurr-milka yajarr-bu bada-ma-ni-l, wawu-mumbu-bama kima wawu-kalbay-mba yilba-ma-ni-l, yajarr-karra nyulu kalbal-yamba jawun-karra karrba-ny-muny, kalbal yajarr-bu kuku dandi-bu nyulu kari kaja-l-muny | old man said joking cross.cousin two-of work holds it NEG joking-idle just, teasing person says word hard sideways-INST it NEG straight-INST say-of, cross.cousin lazy teases work-DAT, boastful joking-INST deflates, grieving-person gently life-LOC pulls, joking-relation it medicine-thing kin-net carried-of, heals laughter-INST word hard-INST it NEG touch-of | ...

yajarr kambanmu janyji balkal jumbun wawu-mumbu kalbal dandi


The old woman said a childless couple was never truly without children, for in the kin-web the children of one's siblings and cousins were one's own to love and help raise, an aunt was a second mother, an uncle a second father, so that a child had many mothers and many fathers looking out for it, and a person who could not bear children could still pour all their parent-love into the wide family and never go without.

Wulbumanangka balkan dunyu-ngaybirr karrkay-kari nyulu kari bajaku karrkay-kari, jawun-karraba karrkay nyungu babarr-yaba bangunji baja nyulu nyungu-nyungu wawu-manilka dingkar-manilka baja, mukul nyulu ngamu jambul, kalnga nganjan jambul, karrkay nyulu ngamu wubul nganjan wubul karrbal nyajilmuny, bama nyulu kari karrkay wandi-manil nyulu nganga nyungu ngamu-wawu jawun-karra yalbay-mba bungal kari nganga janay.

wulbuman-angka balka-ny dunyu-ngaybirr karrkay-kari nyulu kari bajaku karrkay-kari, jawun-karra-nga karrkay nyungu babarr-yaba bangunji baja nyulu nyungu-nyungu wawu-ma-ni-nka dingkar-ma-ni-nka baja, mukul nyulu ngamu jambul, kalnga nganjan jambul, karrkay nyulu ngamu wubul nganjan wubul karrba-l nyaji-l-muny, bama nyulu kari karrkay wandi-ma-ni-l nyulu nganga nyungu ngamu-wawu jawun-karra yalbay-mba bunga-l kari nganga jana-y | old.woman said couple child-less it NEG truly child-less, kin-net-LOC child his sister-brother cousin too it his.own love-DAT raise-DAT too, aunt she mother second, uncle father second, child he mother many father many holds watch-of, person he NEG child bears he just his mother-love family wide-LOC pours NEG alone goes | ...

dunyu karrkay janyji babarr bangunji mukul kalnga ngamu


The old man said the grandparents were the true teachers of the small children, for the parents were busy with the hard daily work of feeding the camp while the old ones had the time and the patience to sit with a child through a long story, to answer the endless questions, to teach the names of the stars and plants, so that much of what a people knew passed down not from parent to child but from grandparent to grandchild.

Mukulungku dingkarangka balkan kami-babi nyulu milbil-bama yukil karrkay bubanmuny, ngamu-nganjan kirraji-ji wungar-daji junkurr bayan dayalmuny mukul jana karrbal wungar wawu-karrbaku karrkay nyubunji bundal kuku kalbay-mundu, babajil bada-kari kuku-yukil-manil, milbil dawar mayi kunjanka, ngulkurr-baja bama nyungu binal jilban kari ngamu-nganjanmuny yambada kami-babimuny jija-nka.

mukul-ungku dingkar-angka balka-ny kami-babi nyulu milbil-bama yukil karrkay buban-muny, ngamu-nganjan kirraji-ji wungar-daji junkurr bayan daya-l-muny mukul jana karrba-l wungar wawu-karrba-ku karrkay nyubun-ji bunda-l kuku kalbay-mundu, babaji-l bada-kari kuku-yukil-ma-ni-l, milbi-l dawar mayi kunja-nka, ngulkurr-baja bama nyungu binal jilba-ny kari ngamu-nganjan-muny yambada kami-babi-muny jija-nka | old man said grandparents they teacher good children small-of, parents busy-COMIT daily-work strong camp feed-of aunt they held time patience-for child one-COMIT sit story long-through, ask endless answers, teaches star plant name-DAT, more people its knowledge passed NEG parent-from but grandparent-from grandchild-DAT | ...

kami babi milbil karrkay ngamu nganjan babaji jija


The old woman said that when a marriage was arranged the two families weighed the match carefully, asking whether the moieties were right, whether the two lines were already too closely tied, whether the young people would be well matched in temper, whether each family could meet its obligations, so that a marriage was a considered joining of two kin-groups and not, as the young sometimes wished, a simple following of the heart alone.

Wulbumanangka balkan dunyu-manil kuku-manin jambul jawun-karra nyaji-way yukil, babajil bama-jambul junkurr, karra-jina jambul ngadiku karra baja, warru jambul milka-nyubun-manda, jawun-karra nyubun-nyubun nyungu yamba-yukil dayalmuny, dunyu-manil nyulu kuku-manin yukil jawun-karra jambul jani-mabimuny kari, warru wungar nyubun wawu-manin, wawu-milka nganga wukurril baja.

wulbuman-angka balka-ny dunyu-mani-l kuku-mani-ny jambul jawun-karra nyaji-way yukil, babaji-l bama-jambul junkurr, karra-jina jambul ngadiku karra baja, warru jambul milka-nyubun-ma-nda, jawun-karra nyubun-nyubun nyungu yamba-yukil daya-l-muny, dunyu-mani-l nyulu kuku-mani-ny yukil jawun-karra jambul jani-mabi-muny kari, warru wungar nyubun wawu-ma-ni-ny, wawu-milka nganga wukurri-l baja | old.woman said marriage decided-SUB two family carefully weigh good, ask bama-jambul right, kin-line two already tied-too, young two temper-one-become, family each its obligation meet-of, marriage it decision good families two joining-of NEG, young sometimes wished, heart just follow too | ...

dunyu jawun nyaji-way babaji janyji warru milka wukurril


The old man said the words for kin were among the very first a child learned, before the names of most animals or plants, because knowing who was mother and who was uncle and who was cross-cousin was the most urgent knowledge of all, telling a child at every moment how to behave toward the person in front of them, whom to obey, whom to joke with, whom to avoid, so that the kin-words were the child's first and most important map of the world.

Mukulungku dingkarangka balkan kuku karra-muny nyulu kuku ngadiku bajaku karrkay binalman, minya mayi wubulku kukumuny ngadiku, wanya ngamu wanya kalnga wanya kambanmu binalka nyulu binal junkurr bajaku wubulmuny, balkal karrkay wungar nyubun-nyubun yala nyulu janan bama miyil-jinanga, wanya wukurrinka, wanya yajarr-wayka, wanya jibarr-jibarrka, kuku-karra nyulu karrkay nyungu ngadiku bubu-jarray yukil bajaku.

mukul-ungku dingkar-angka balka-ny kuku karra-muny nyulu kuku ngadiku bajaku karrkay binal-ma-ny, minya mayi wubul-ku kuku-muny ngadiku, wanya ngamu wanya kalnga wanya kambanmu binal-ka nyulu binal junkurr bajaku wubul-muny, balka-l karrkay wungar nyubun-nyubun yala nyulu jana-ny bama miyil-jina-nga, wanya wukurri-nka, wanya yajarr-way-ka, wanya jibarr-jibarr-ka, kuku-karra nyulu karrkay nyungu ngadiku bubu-jarray yukil bajaku | old man said word kin-of it word first very child learns, animal plant all name-of before, who mother who uncle who cross.cousin know-DAT it knowledge urgent most all-ABL, tells child moment each how it stands person face-LOC, whom obey-DAT, whom joke-with-DAT, whom avoid-DAT, kin-word it child his first world-map good most | ...

kuku janyji karrkay binal ngamu kalnga kambanmu wukurril


The old woman said a grandmother often kept a special closeness with one particular grandchild, sometimes the one named for her own mother, sometimes simply the one whose spirit answered hers, and she would teach that child a little more, keep it a little closer, pass to it the deepest of the old knowledge, so that in every generation the long chain of women's learning found the next hands it needed through this quiet grandmother-to-granddaughter thread.

Wulbumanangka balkan babi nganga karrbal karra-kima nyubun jija-nka nyubunmuny, wungar nyubun kunjal nyungu-nyungu ngamumuny, wungar nyubun nganga jija nyungu wawu-milka nyungunji kuku-manilmuny, nyulu milbin jija yinya buban-baja, karrbal ngunduku baja, dayal nyungu binal dukurr bajaku, wungar-kadal nyubun-nyubunba karra kalbay jalbu nyungu binal manin mara jirakal wawu-manilmuny babi-mundu jija-jalbunka karra dandibu.

wulbuman-angka balka-ny babi nganga karrba-l karra-kima nyubun jija-nka nyubun-muny, wungar nyubun kunja-l nyungu-nyungu ngamu-muny, wungar nyubun nganga jija nyungu wawu-milka nyungu-nji kuku-ma-ni-l-muny, nyulu milbi-ny jija yinya buban-baja, karrba-l ngundu-ku baja, daya-l nyungu binal dukurr bajaku, wungar-kada-l nyubun-nyubun-ba karra kalbay jalbu nyungu binal mani-ny mara jirakal wawu-ma-ni-l-muny babi-mundu jija-jalbu-nka karra dandi-bu | old.woman said grandmother often holds bond-close one grandchild-DAT one-of, sometimes named her.own mother-from, sometimes just grandchild her spirit her-COMIT answers-of, she teaches grandchild that more, keeps near too, gives her knowledge deep most, generation each-LOC chain long women its learning got hand fresh needs-of grandmother-from grand.daughter-DAT chain quiet-INST | ...

babi janyji jija kunjal ngamu milbil binal karra


The old man said the whole system of kin was really a way of answering one question that every human society must answer, the question of how strangers become people you can trust, and the Kuku Yalanji answer was to make everyone kin, to reach out the web until it covered the whole known world, so that there was, in the end, almost no such thing as a true stranger, only a relative whose exact link you had not yet traced.

Mukulungku dingkarangka balkan jawun-karra wubulku nyulu bajaku yala kuku nyubun kuku-yukil-manilmuny bama wubulku kuku-yukil-manil junkurr, kuku wanjarr bama-nka bama-karra-mabi janan, Kuku Yalanji nyungu kuku-yukil nyulu bama wubulku kajanka, jawun-karra jilbanka dukul nyulu bubu-karra wubulku karrbanya, bada bajaku, bama-nka kuda bajaku nganga, nganga bama-karra nyungu karra-nyubun yundu ngadiku kari wukurrinmuny.

mukul-ungku dingkar-angka balka-ny jawun-karra wubul-ku nyulu bajaku yala kuku nyubun kuku-yukil-ma-ni-l-muny bama wubul-ku kuku-yukil-ma-ni-l junkurr, kuku wanjarr bama-nka bama-karra-mabi jana-ny, Kuku Yalanji nyungu kuku-yukil nyulu bama wubul-ku kaja-nka, jawun-karra jilba-nka dukul nyulu bubu-karra wubul-ku karrba-nya, bada bajaku, bama-nka kuda bajaku nganga, nganga bama-karra nyungu karra-nyubun yundu ngadiku kari wukurri-ny-muny | old man said kin-net all it truly way question one answer-of everyone must answer-strong, question how stranger person-trust-like becomes, Kuku.Yalanji their answer it person all kin-make-DAT, net reach-DAT at.last it world-known all covers-SUB, end very, true-stranger truly none, just relative his link-one you already NEG traced-of | ...

janyji jawun kuku bama wanjarr jilbay bubu wukurril


The old woman said a mother-in-law and her son-in-law, kept carefully apart by the avoidance rule, could still work together for the family across that distance, each providing for the same grandchildren, each honoring the other precisely by keeping the respectful gap, so that theirs was a bond expressed not through closeness but through a lifelong careful courtesy, and the old people said this distance protected a peace that too much closeness might have broken.

Wulbumanangka balkan biwul nyungu dunyu-karrkay, jibarr-jibarrbu ngundu-kari-manin, jambul nyubunji jawun-karra bungal yinya-mundu, jambul dayal jija nyubun-nyubunku, jambul nyaji-wayka yulmbarril jibarr-jibarr karrbalbu, karra jana nyungu nyulu kari ngundu-mundu yambada wawu-kalbay yulmbarril kima-mundu, bama mukul balkan jibarr-jibarr yinya kaka-kari karrban ngundu bajaku kajalmuny.

wulbuman-angka balka-ny biwul nyungu dunyu-karrkay, jibarr-jibarr-bu ngundu-kari-ma-ni-ny, jambul nyubun-ji jawun-karra bunga-l yinya-mundu, jambul daya-l jija nyubun-nyubun-ku, jambul nyaji-way-ka yulmbarril jibarr-jibarr karrba-l-bu, karra jana nyungu nyulu kari ngundu-mundu yambada wawu-kalbay yulmbarril kima-mundu, bama mukul balka-ny jibarr-jibarr yinya kaka-kari karrba-ny ngundu bajaku kaja-l-muny | old.woman said mother.in.law her son.in.law, avoidance-INST gently apart-kept, two one-COMIT family work distance that-across, two give grandchild each-DAT, two look-each.other-DAT respect avoidance keep-INST, bond their it NEG closeness-through but life-long respect gentle-through, people old said avoidance that trouble-less kept closeness too break-of | ...

biwul dunyu janyji jawun jija nyaji-way yulmbarril kaka


The old man said a person's brothers and sisters were the kin who would walk with them longest through life, longer than the parents who go before and longer than the children who come after, and so the sibling bond deserved a special tending, for a quarrel between brothers could poison sixty years, while brothers who kept faith had, in each other, a lifelong witness to their whole story from the very beginning.

Mukulungku dingkarangka balkan bama nyungu yaba-babarr nyulu karra jilba-way kalbay bajaku wawungu, kalbay ngamu-nganjanmuny jana ngadiku dungay kalbay karrkaymuny jana ngadiku-baja kadan, karra-yaba-babarr nyulu yamba-yukil junkurr karrbalmuny, kuni-way yaba jambulmuny nyulu bayabu wubul wungar buyun-manil, yaba jana kuku-junkurr karrban jambul nyubunji karrbal wawu kalbay nyaji-bama nyungu-nyungu kuku wubulku ngadiku-mundu.

mukul-ungku dingkar-angka balka-ny bama nyungu yaba-babarr nyulu karra jilba-way kalbay bajaku wawu-ngu, kalbay ngamu-nganjan-muny jana ngadiku dunga-y kalbay karrkay-muny jana ngadiku-baja kada-ny, karra-yaba-babarr nyulu yamba-yukil junkurr karrba-l-muny, kuni-way yaba jambul-muny nyulu baya-bu wubul wungar buyun-ma-ni-l, yaba jana kuku-junkurr karrba-ny jambul nyubun-ji karrba-l wawu kalbay nyaji-bama nyungu-nyungu kuku wubul-ku ngadiku-mundu | old man said person his brother-sister it kin walk-each.other long most life-LOC, longer parents-ABL they before go longer children-ABL they after come, sibling-bond it duty special holds-of, quarrel brother two-of it fire-INST sixty years poisons, brother they faith kept two one-COMIT holds life long witness-person their story all beginning-from | ...

yaba babarr janyji jilbay ngamu karrkay kuni-way nyajil

wawu-nga LOC(a); RECIP kuni-way; siblings-walk-with-you-longest


The old woman said the kin-web told each person exactly where they stood and what was owed in every direction, and this was not a cage but a kind of safety, for a person always knew their place, always had somewhere to turn, always understood how to act, and she said the whitefella world, where a person might have no clear kin and no fixed place and must invent their whole standing alone, seemed to her a lonely and frightening way to live.

Wulbumanangka balkan jawun-karra jananka balkan yala nyubun-nyubun janan wanyu dayal yindu-yindu jinanga, yinya kari bayan-karra yambada wumbul-yamba, bama nyulu nganga binal nyungu jarray, nganga karrbal wanja wandimanka, nganga milkabu baykan yala murninka, nyulu balkan waybala nyungu bubu, wanja bama nyulu karra-kari bubu-karra-kari nyulu nyungu jarray wubulku bungal nganga, nyungunka nyulu nganga-yamba yinil-yamba wunay-baja.

wulbuman-angka balka-ny jawun-karra jana-nka balka-ny yala nyubun-nyubun jana-ny wanyu daya-l yindu-yindu jina-nga, yinya kari bayan-karra yambada wumbul-yamba, bama nyulu nganga binal nyungu jarray, nganga karrba-l wanja wandi-ma-nka, nganga milka-bu bayka-ny yala murni-nka, nyulu balka-ny waybala nyungu bubu, wanja bama nyulu karra-kari bubu-karra-kari nyulu nyungu jarray wubul-ku bunga-l nganga, nyungu-nka nyulu nganga-yamba yinil-yamba wuna-y-baja | old.woman said kin-net person-DAT tells how each stands what owe direction each-LOC, that NEG cage but safety-thing, person he just knows his place, just holds where turn-DAT, just understood how act-DAT, she said whitefella his world, where person he kin-clear-less place-fixed-less he his standing all makes alone, her-for it lonely-thing frightening-thing living-more | ...

janyji jawun balkal binal wumbul waybala bubu yinil


The old man said even the animals and the country were brought into the kin-web through the moiety system and the totems, for a person's totem tied them to a particular animal or place as a kind of kin, to be protected and not eaten, spoken of with respect, so that the web of relatedness did not stop at the human family but reached out to hold the whole living country in one great net of belonging.

Mukulungku dingkarangka balkan minya bubu baja jawun-karraba manin bama-jambul-bu minya-daji-bu, bama nyungu minya-daji kajan nyulu minya nyubun bubu nyubunmuny karra-mabi, karrbanka kari nukanka, yulmbarrilbu balkanka, jawun-karra nyulu kari kajal bama-jawun-ba yambada jilban karrbanka bubu wula-mabi wubulku nyubun jawun-karra yalbay-mba.

mukul-ungku dingkar-angka balka-ny minya bubu baja jawun-karra-nga mani-ny bama-jambul-bu minya-daji-bu, bama nyungu minya-daji kaja-ny nyulu minya nyubun bubu nyubun-muny karra-mabi, karrba-nka kari nuka-nka, yulmbarril-bu balka-nka, jawun-karra nyulu kari kaja-l bama-jawun-ba yambada jilba-ny karrba-nka bubu wula-mabi wubul-ku nyubun jawun-karra yalbay-mba | old man said animal country too kin-net-LOC brought bama-jambul-INST totem-INST, person his totem tied it animal one country one-from kin-like, protect-DAT NEG eat-DAT, respect-INST speak-DAT, kin-net it NEG stops human-net edge-LOC but reaches hold-DAT country living all one kin-net big-LOC | ...

minya bubu janyji jawun yulmbarril balkal jilbay wula


The old woman said the saddest thing she knew was a child growing up cut off from its kin, for such a child had food perhaps and clothes perhaps but lacked the thing a child needs most, the certain knowledge of exactly who they were and where they belonged and whose they were, and she said the old people would have moved the whole camp and crossed any distance rather than leave one child adrift without its rightful place in the kin-web.

Wulbumanangka balkan yamba wawu-mumbu bajaku nyulu binal karrkay warru-manda jawun-karramuny kaka-manin, karrkay yinya karrbal mayi wungkul kambi wungkul yambada bawal yamba karrkay nyulu bajaku wawu-manil, binal junkurr wanya nyulu wanja nyulu karra wanyamuny nyulu, nyulu balkan bama mukul bayan wubulku jilba-manin ngundu wubulku dungan kari karrkay nyubun bawan jawun-karraba nyungu jarray-yukil-kari.

wulbuman-angka balka-ny yamba wawu-mumbu bajaku nyulu binal karrkay warru-ma-nda jawun-karra-muny kaka-ma-ni-ny, karrkay yinya karrba-l mayi wungkul kambi wungkul yambada bawa-l yamba karrkay nyulu bajaku wawu-ma-ni-l, binal junkurr wanya nyulu wanja nyulu karra wanya-muny nyulu, nyulu balka-ny bama mukul bayan wubul-ku jilba-ma-ni-ny ngundu wubul-ku dunga-ny kari karrkay nyubun bawa-ny jawun-karra-nga nyungu jarray-yukil-kari | old.woman said thing sad most she knew child grows.up kin-net-from cut-off, child that holds food maybe clothes maybe but lacked thing child it most needs, knowledge strong who it where it belongs whose-from it, she said people old camp all moved distance all crossed NEG child one leave kin-net-LOC his place-rightful-less | ...

wawu-mumbu binal karrkay janyji jawun kambi bama bayan


The old man said a good elder held the whole kin-map of the people in their memory, could tell any two people exactly how they were related even across distant camps, could settle a marriage question or a dispute by knowing the lines, and this living memory was a treasure the people could not do without, so the old ones taught the genealogies to the young with the same care they gave the law, for a people that forgets its kin-map loses its very self.

Mukulungku dingkarangka balkan mukul yukil karrbal karra-bubu-jarray bama wubulku nyungu milkanga, balkal bama jambul nyubun-nyubun yala jana kajan bayan-kiway-mundu baja, dunyu-kuku kuni-kuku bada-manil karra-jina binalbu, yinya milka wula-mabi nyulu yamba-yukil bama nyulu kari nganga janaymuny, mukul jana milbin karra-jangkar warru-warra kuku yukil yala jana dayan, bama nyulu karra-bubu-jarray bawal nyulu nyungu-nyulu bada-manil.

mukul-ungku dingkar-angka balka-ny mukul yukil karrba-l karra-bubu-jarray bama wubul-ku nyungu milka-nga, balka-l bama jambul nyubun-nyubun yala jana kaja-ny bayan-kiway-mundu baja, dunyu-kuku kuni-kuku bada-ma-ni-l karra-jina binal-bu, yinya milka wula-mabi nyulu yamba-yukil bama nyulu kari nganga jana-y-muny, mukul jana milbi-ny karra-jangkar warru-warra kuku yukil yala jana daya-ny, bama nyulu karra-bubu-jarray bawa-l nyulu nyungu-nyulu bada-ma-ni-l | old man said elder good holds kin-map people all his memory-LOC, tells person two each how they related camp-far-through too, marriage-question dispute settles kin-line know-INST, that memory living it treasure people it NEG do.without-of, elder they taught genealogy young-to law good as they gave, people it kin-map loses it itself very loses | ...

mukul janyji bubu bama milka dunyu binal milbil


The old woman said becoming a grandmother changed a woman's place in the world, lifting her from the hard middle years of bearing and raising into the honored role of the one who holds and passes on, and she said she had wept when her first grandchild was born, not only from joy but from feeling herself step across into that older country, becoming at last one of the old women whose word carried the weight of the law.

Wulbumanangka balkan babi-manda jalbu nyungu jarray bubungu yindu-manin, nyungu manin wungar dandi karrkay-wandil dingkar-manilmuny nyungu yulmbarril-yamba nyulu karrbal jilbal baja, nyulu balkan nyulu badin nyungu jija ngadiku wandinya, kari nganga yajarrmuny yambada nyulu-nyulu nyajilmuny jilban yinya bubu mukulba, mukul-manin bada bajaku jalbu-mukul nyungu kuku karrbal kuku nyungu junkurr baja.

wulbuman-angka balka-ny babi-ma-nda jalbu nyungu jarray bubu-ngu yindu-ma-ni-ny, nyungu mani-ny wungar dandi karrkay-wandi-l dingkar-ma-ni-l-muny nyungu yulmbarril-yamba nyulu karrba-l jilba-l baja, nyulu balka-ny nyulu badi-ny nyungu jija ngadiku wandi-nya, kari nganga yajarr-muny yambada nyulu-nyulu nyaji-l-muny jilba-ny yinya bubu mukul-ba, mukul-mani-ny bada bajaku jalbu-mukul nyungu kuku karrba-l kuku nyungu junkurr baja | old.woman said grandmother-become woman her place world-LOC changed, her got years hard middle child-bearing man-make-of her honored-role it holds passes too, she said she wept her grandchild first born-SUB, NEG just joy-from but herself see-of stepped country that old-LOC, old.woman-became at.last old.woman her word holds word its weight too | ...

babi jalbu bubu karrkay wandil jija mukul kuku


The old man said the father and son bond had its own dyadic word, nganjan-manda, the two-who-are-father-and-son, and it named a particular thing, the passing of the man's whole world from one generation to the next, the country and the law and the hunting-skill and the ceremonies, so that when the old people spoke of a nganjan-manda they meant not just two men but a single living thread of inheritance stretched taut across the years.

Mukulungku dingkarangka balkan nganjan jija karra nyungu-nyungu kuku-daji, nganjan-manda, jambul-jana-nganjan-jija, nyulu kunjal yamba nyubun, dingkar nyungu bubu wubulku jilban wungar-kadal nyubunmuny yindunka, bubu kuku balbil-yukil bunya-yamba baja, bama mukul balkanya nganjan-manda jana kari jambul dingkar nganga yambada karra wula-mabi nyubun bunya jilban dandi wungar wubulku.

mukul-ungku dingkar-angka balka-ny nganjan jija karra nyungu-nyungu kuku-daji, nganjan-manda, jambul-jana-nganjan-jija, nyulu kunja-l yamba nyubun, dingkar nyungu bubu wubul-ku jilba-ny wungar-kada-l nyubun-muny yindu-nka, bubu kuku balbil-yukil bunya-yamba baja, bama mukul balka-nya nganjan-manda jana kari jambul dingkar nganga yambada karra wula-mabi nyubun bunya jilba-ny dandi wungar wubul-ku | old man said father son bond their word-gift, father-son(dyad), two-they-father-son, it names thing one, man his world all passes generation one-from other-to, country law hunting-skill ceremony-thing too, people old speak-SUB father-son they NEG two man just but chain living one inheritance stretched taut year all | ...

nganjan jija janyji kunjal bubu jilbay balbil karra


The old woman said a person's kin obligations followed them everywhere and could be called upon at any time, so that a distant cousin arriving unexpectedly, hungry and in need, had a real claim that could not be refused, and though this could be a burden it was also the deepest security a person could have, for the same web that could call on you at any moment was the web you yourself could always call upon in your own hour of need.

Wulbumanangka balkan bama nyungu karra-yamba wukurrin nyungunji wubulku nyulu kunjan wungar wubulku, bangunji bayan-kiway kadanya kanban-kari, dakwuy wawu-mundu, karrbal kuku-junkurr yukil nyulu kari bawalmuny, yinya nyulu junkurr-yamba yambada nyulu baja wumbul dukurr bajaku bama karrbalmuny, jawun-karra nyubun nyulu yundunka kunjan wungar nyubun-nyubun nyulu karra yundu nyulu-nyulu nganga kunjalmuny nyungu wawu-wungara.

wulbuman-angka balka-ny bama nyungu karra-yamba wukurri-ny nyungu-nji wubul-ku nyulu kunja-ny wungar wubul-ku, bangunji bayan-kiway kada-nya kanban-kari, dakwuy wawu-mundu, karrba-l kuku-junkurr yukil nyulu kari bawa-l-muny, yinya nyulu junkurr-yamba yambada nyulu baja wumbul dukurr bajaku bama karrba-l-muny, jawun-karra nyubun nyulu yundu-nka kunja-ny wungar nyubun-nyubun nyulu karra yundu nyulu-nyulu nganga kunja-l-muny nyungu wawu-wungar-a | old.woman said person his kin-obligation follows him-COMIT all it calls time all, cousin far comes-SUB unexpected, hungry need-with, holds claim strong it NEG refuse-of, that it burden-thing but it too security deep most person hold-of, kin-net one it you-DAT calls time each-of it net you yourself just call-of your need-hour-LOC | ...

bama janyji wukurril kunjal bangunji dakwuy wumbul jawun


The old man said the old people could recite a line of descent back through many generations, naming each father and each mother in turn like a chain of beads, and this was not idle memory but the very deed to a country, for it was by tracing an unbroken line of the right ancestors that a person proved their belonging to a place and their right to its resources, so the genealogy was at once a family's history and its title to the land.

Mukulungku dingkarangka balkan bama mukul balkan karra-jina wungar-kadal wubulku ngadiku, kunjal nganjan nyubun-nyubun ngamu nyubun-nyubun yala karra-diburr-mabi, yinya kari milka-nganga yambada bubunka kuku-yukil, nyulu karra-jina yijarr-kari ngadiku-bama yukil wukurrilbu bama nyulu dandi-bungan nyungu bayan-karra bubu nyubunku nyungu kuku-yukil nyungu bubu-nka, karra-jina nyulu nyubunku jawun-karra nyungu kuku bubu nyungu karrbal-kuku baja.

mukul-ungku dingkar-angka balka-ny bama mukul balka-ny karra-jina wungar-kada-l wubul-ku ngadiku, kunja-l nganjan nyubun-nyubun ngamu nyubun-nyubun yala karra-diburr-mabi, yinya kari milka-nganga yambada bubu-nka kuku-yukil, nyulu karra-jina yijarr-kari ngadiku-bama yukil wukurri-l-bu bama nyulu dandi-bunga-ny nyungu bayan-karra bubu nyubun-ku nyungu kuku-yukil nyungu bubu-nka, karra-jina nyulu nyubun-ku jawun-karra nyungu kuku bubu nyungu karrba-l-kuku baja | old man said person old recites kin-line generation all ancient, names father each mother each as chain-bead-like, that NEG memory-idle but country-for deed, it kin-line unbroken ancestor good follow-INST person he proved his belonging country one-to his right his resource-to, kin-line it one-DAT family its story country its title-word too | ...

bama janyji wungar kunjal nganjan ngamu bubu wukurril


The old woman said the arrival of a new baby rearranged the whole kin-web a little, for the newborn made a woman into a mother or a grandmother, a man into a father or an uncle or a grandfather, an older child into a big brother or big sister with new duties, so that a single birth sent a small change rippling out along every thread of the family, and everyone shifted a little to make the new one its place.

Wulbumanangka balkan ngawa jirakal kadan jawun-karra wubulku yindu-manin buban, ngawa-buban bungan jalbu ngamu-mabi babi-mabi baja, dingkar nganjan-mabi kalnga-mabi kami-mabi baja, karrkay-yalbay yaba-yalbay babarr-yalbay yamba-yukil jirakal-ji, ngawa nyubun wandinya nyulu yindu buban jilba-manin karra wubulku jawun-karra nyubun-nyubunba, bama wubulku yindu buban janan ngawa jirakal nyungu jarray bunganka.

wulbuman-angka balka-ny ngawa jirakal kada-ny jawun-karra wubul-ku yindu-ma-ni-ny buban, ngawa-buban bunga-ny jalbu ngamu-mabi babi-mabi baja, dingkar nganjan-mabi kalnga-mabi kami-mabi baja, karrkay-yalbay yaba-yalbay babarr-yalbay yamba-yukil jirakal-ji, ngawa nyubun wandi-nya nyulu yindu buban jilba-ma-ni-ny karra wubul-ku jawun-karra nyubun-nyubun-ba, bama wubul-ku yindu buban jana-ny ngawa jirakal nyungu jarray bunga-nka | old.woman said baby fresh comes kin-net all changes little, newborn makes woman mother-like grandmother-like too, man father-like uncle-like grandfather-like too, child-senior brother-senior sister-senior duty new-COMIT, baby one born-SUB it other little rippled chain all family thread each-LOC, everyone other little stood baby fresh its place make-DAT | ...

ngawa janyji jawun ngamu babi nganjan kalnga karrkay


The old man said the words a person could and could not use were governed by kin, for there were things a young man might say freely to his cross-cousin that he could never say to his sister, jokes that were fine with a brother that were forbidden near a mother-in-law, and this meant that a skilled speaker was always reading the kin-relations of everyone within earshot and shaping their words to fit, so that speech itself was woven through and through with kinship.

Mukulungku dingkarangka balkan kuku bama nyubun balkal balkal-kari karra-bu junkurr-manin, yamba nyubun warru balka nganga kambanmu-nka nyulu kari nyungu babarr-nka balkalmuny, jaway-jaway yukil yaba-ji jibarr-jibarr biwul ngunduku, yinya nyulu balkal-bama yukil nyulu wungar nyubun-nyubun ngaral karra-nga bama wubulku ngara-jina-nga murnil nyungu kuku kajanka, balkal nyulu-nyulu karra-ji kuku-jina wubulku kajan.

mukul-ungku dingkar-angka balka-ny kuku bama nyubun balka-l balka-l-kari karra-bu junkurr-ma-ni-ny, yamba nyubun warru balka nganga kambanmu-nka nyulu kari nyungu babarr-nka balka-l-muny, jaway-jaway yukil yaba-ji jibarr-jibarr biwul ngundu-ku, yinya nyulu balka-l-bama yukil nyulu wungar nyubun-nyubun ngara-l karra-nga bama wubul-ku ngara-jina-nga murni-l nyungu kuku kaja-nka, balka-l nyulu-nyulu karra-ji kuku-jina wubul-ku kaja-ny | old man said word person one say sayable-less kin-INST governed, thing one young.man says freely cross.cousin-DAT he NEG his sister-DAT say-of, joke good brother-COMIT avoidance mother.in.law near-LOC, that speaker good he always reads kin-relation person all earshot-LOC shapes his word fit-DAT, speech itself kin-COMIT word-thread all woven | ...

kuku bama balkal janyji kambanmu babarr yaba biwul


The old woman said a woman had a special tie to her brother's children, especially to a brother's daughter, and would take a close hand in raising her, teaching her the women's knowledge, watching over her marriage, so that just as the mother's brother shaped the boys, the father's sister shaped the girls, and every child thus grew up with a guiding hand reaching across from the other side of the family, from the parent's own brother or sister.

Wulbumanangka balkan jalbu nyungu yaba nyungu karrkaynka karra-kima karrbal, yaba nyungu jalbu-karrkaynka bajaku, nyulu mara ngunduku manil dingkar-manilba, milbil jalbu nyungu binal, nyajil nyungu dunyu-manilba, yala kalnga buban dingkar-manin, mukul jalbu-buban dingkar-manin, karrkay wubulku yala warru-manda mara-yukil-ji jilban yindu-mundu, ngamu-nganjan nyungu yaba yambada babarr-mundu.

wulbuman-angka balka-ny jalbu nyungu yaba nyungu karrkay-nka karra-kima karrba-l, yaba nyungu jalbu-karrkay-nka bajaku, nyulu mara ngundu-ku mani-l dingkar-ma-ni-l-ba, milbi-l jalbu nyungu binal, nyaji-l nyungu dunyu-mani-l-ba, yala kalnga buban dingkar-ma-ni-ny, mukul jalbu-buban dingkar-ma-ni-ny, karrkay wubul-ku yala warru-ma-nda mara-yukil-ji jilba-ny yindu-mundu, ngamu-nganjan nyungu yaba yambada babarr-mundu | old.woman said woman her brother his child-DAT bond-close holds, brother his daughter-DAT most, she hand near takes raise-LOC, teaches woman her knowledge, watches her marriage-LOC, as uncle boy shapes, aunt girl shapes, child all as grows.up hand-good-COMIT reaches side other-from, parent his brother or sister-from | ...

jalbu yaba karrkay janyji mara milbil kalnga mukul


The old man said the whole kin-system rested finally on memory and on telling, for none of it was written and none of it could be looked up, and so a people kept its kin-web alive only by the old constantly telling the young how everyone was related, at every gathering, at every meal, on every walk, so that the ceaseless quiet naming of relations was the very act by which the web was kept from unravelling across the generations.

Mukulungku dingkarangka balkan jawun-karra wubulku janan bada bajaku milka-nga kuku-balkalba, yinya kari nyubun kunkul-manin nyubun kari nyaji-manilmuny, bama nyungu jawun-karra wunay-manil nganga mukul wungar wubulku warru-warra balkalmuny yala bama wubulku kajan, bangkarr nyubun-nyubunba, mayi nyubun-nyubunba, jilbal wungara baja, kunjal dandi bada-kari karra-nga nyulu yamba nyubun jawun-karra janga-kari karrbanmuny wungar-kadal wubulku.

mukul-ungku dingkar-angka balka-ny jawun-karra wubul-ku jana-ny bada bajaku milka-nga kuku-balka-l-ba, yinya kari nyubun kunkul-ma-ni-ny nyubun kari nyaji-ma-ni-l-muny, bama nyungu jawun-karra wuna-y-ma-ni-l nganga mukul wungar wubul-ku warru-warra balka-l-muny yala bama wubul-ku kaja-ny, bangkarr nyubun-nyubun-ba, mayi nyubun-nyubun-ba, jilba-l wungar-a baja, kunja-l dandi bada-kari karra-nga nyulu yamba nyubun jawun-karra janga-kari karrba-ny-muny wungar-kada-l wubul-ku | old man said kin-net all stands deep most memory-LOC telling-LOC, that NEG one written one NEG look.up-of, person his kin-net alive-keeps just elder time all young-to tell-of how person all related, gathering each-LOC, meal each-LOC, walk time-LOC too, naming quiet endless kin-relation it thing one kin-net unravel-less kept-of generation all | ...

janyji jawun milka bama mukul bangkarr mayi kunjal


The old woman said the grandparents and grandchildren often shared a special ease because they stood two steps apart, and the fierce responsibility that a parent felt for a child, with all its worry and correction, was softened across the extra generation into pure delight, so that a grandmother could simply enjoy a grandchild as a parent, weighed down by the daily duty of raising it, sometimes could not, and both the child and the old one were the richer for it.

Wulbumanangka balkan kami-babi jija-warra nganga karrbal wumbul-yamba jana janan jambul-jina jibarr, yamba-yukil junkurr ngamu-nganjan wawu-manin karrkaynka, nyungu wawu-mumbu murni-bungal baja, kima-manin wungar-kadal yindumuny yajarr nganga-nga, babi nganga yajarr jija-mundu yala ngamu-nganjan, wungar-daji junkurrbu kima-man, wungar nyubun kari, karrkay mukul jambul jana yamba-yukil-baja yinya-muny.

wulbuman-angka balka-ny kami-babi jija-warra nganga karrba-l wumbul-yamba jana jana-ny jambul-jina jibarr, yamba-yukil junkurr ngamu-nganjan wawu-ma-ni-ny karrkay-nka, nyungu wawu-mumbu murni-bunga-l baja, kima-ma-ni-ny wungar-kada-l yindu-muny yajarr nganga-nga, babi nganga yajarr jija-mundu yala ngamu-nganjan, wungar-daji junkurr-bu kima-ma-ny, wungar nyubun kari, karrkay mukul jambul jana yamba-yukil-baja yinya-muny | old.woman said grandparents grandchildren often hold ease-thing they stand two-step apart, duty fierce parent felt child-DAT, its worry correction too, softened generation extra-from delight only-LOC, grandmother just delight grandchild-with as parent, daily-work strong-INST weighed, sometimes NEG, child old.person two they richer-more that-from | ...

kami babi jija wumbul ngamu nganjan wawu-mumbu karrkay


The old man said the kin-terms were used far beyond blood, so that a man would call his close friend brother, an old woman would call any young person of the right age child or grandchild, and a respected elder became everyone's uncle or aunt, and this stretching of the kin-words was not loose or careless but the very way the language folded new people into the family and made the whole community feel and act as one great kindred.

Mukulungku dingkarangka balkan kuku-karra manin mula-daji ngulkurr-baja, dingkar nyulu kunjal nyungu jawun yaba, mukul nyulu kunjal warru nyubun wungar-yukil karrkay jija baja, mukul yulmbarril-yamba bama wubulku nyungu kalnga mukul janan, yinya kuku-karra jilban nyulu kari ngangkal yambada nyulu bajaku yala kuku bama jirakal jawun-karra kajan jawun-karra wubulku nyubun-mabi milka-nyubun murnin.

mukul-ungku dingkar-angka balka-ny kuku-karra mani-ny mula-daji ngulkurr-baja, dingkar nyulu kunja-l nyungu jawun yaba, mukul nyulu kunja-l warru nyubun wungar-yukil karrkay jija baja, mukul yulmbarril-yamba bama wubul-ku nyungu kalnga mukul jana-ny, yinya kuku-karra jilba-ny nyulu kari ngangkal yambada nyulu bajaku yala kuku bama jirakal jawun-karra kaja-ny jawun-karra wubul-ku nyubun-mabi milka-nyubun murni-ny | old man said kin-word used blood beyond more, man he calls his friend-close brother, old.woman she calls young one age-right child grandchild too, elder respected person all his uncle aunt stands, that kin-word stretch it NEG loose but it truly way word person new family-toward tied kin-net all one-like felt made | ...

kuku janyji kunjal jawun yaba mukul kalnga jilbay


The old woman said a person truly came to know who they were only by knowing their kin, for the question who am I was answered in the old way not by looking inward at some private self but by looking outward at the whole web of relations, saying I am this woman's daughter and that man's niece and these children's grandmother, so that identity itself was woven from kinship, and a person with no kin was, in a deep sense, no one at all.

Wulbumanangka balkan bama nyulu bajaku binalman wanya nyulu nganga nyungu karra binalbu, kuku wanya ngayu nyulu kuku-yukil-manin ngadiku-kuku kari dukurr-bu nyaji nyungu-nyungu wawu-karra yambada nyaji jawun-karra wubulku, balkal ngayu jalbu yinya nyungu jalbu-karrkay dingkar yinya nyungu ngujurr karrkay yinya nyungu-nyungu babi, jarray-yukil nyulu-nyulu karra-ji murnin, bama karra-kari nyulu, dukurr bajaku, wanya-kari bajaku.

wulbuman-angka balka-ny bama nyulu bajaku binal-ma-ny wanya nyulu nganga nyungu karra binal-bu, kuku wanya ngayu nyulu kuku-yukil-ma-ni-ny ngadiku-kuku kari dukurr-bu nyaji nyungu-nyungu wawu-karra yambada nyaji jawun-karra wubul-ku, balka-l ngayu jalbu yinya nyungu jalbu-karrkay dingkar yinya nyungu ngujurr karrkay yinya nyungu-nyungu babi, jarray-yukil nyulu-nyulu karra-ji murni-ny, bama karra-kari nyulu, dukurr bajaku, wanya-kari bajaku | old.woman said person he truly knows who he is his kin know-INST, question who I it answered old-way NEG inward see his.own self-hidden but outward see kin-net all, says I woman that her daughter man that his niece child that their grandmother, identity itself kin-COMIT woven, person kin-less it, deep most, no.one very | ...

bama binal janyji kuku wanya dukurr jawun ngujurr


The old man said the very land was mapped by kin, for each family line held its own country by descent, and a person could look across the whole landscape and read it as a map of relations, this ridge my father's, that river my mother's people's, this camp where my grandmother was born, so that to walk the country was to walk among one's kin living and dead, and the land and the family were finally two names for one thing.

Mukulungku dingkarangka balkan bubu nyulu karra-bu dandi-bungan, karra-jina nyubun-nyubun karrbal nyungu-nyungu bubu karra-mundu, bama nyulu nyaji bubu wubulku ngaral yala karra-bubu-jarray, jina-kiway yinya nganjan-amu, wawubaja yinya ngamu nyungu bama nyungu, bayan wanja ngayku babi wandinmuny, bubu jilbanka nyulu karra-mundu jilbal wula-mabi wula-mabi-kari baja, bubu jawun-karra jambul kuku nyubunku bada bajaku.

mukul-ungku dingkar-angka balka-ny bubu nyulu karra-bu dandi-bunga-ny, karra-jina nyubun-nyubun karrba-l nyungu-nyungu bubu karra-mundu, bama nyulu nyaji bubu wubul-ku ngara-l yala karra-bubu-jarray, jina-kiway yinya nganjan-amu, wawubaja yinya ngamu nyungu bama nyungu, bayan wanja ngayku babi wandi-ny-muny, bubu jilba-nka nyulu karra-mundu jilba-l wula-mabi wula-mabi-kari baja, bubu jawun-karra jambul kuku nyubun-ku bada bajaku | old man said land it kin-INST mapped, kin-line each holds their.own country descent-through, person he sees country all reads as kin-map, ridge that father's, river that mother her people her, camp where my grandmother born-from, country walk-DAT it kin-among walks living dead too, land family two word one-DAT deep most | ...

bubu janyji bama nyajil nganjan ngamu babi wula


The old woman said the greatest grief and the greatest duty could both fall on the same kin at once, as when a mother must prepare her own dead child for burial, and the kin-system did not spare a person such things but it did surround them, for no one bore the hardest duties alone, the sisters and the mother's sisters and the cousins all gathering close, so that even the heaviest sorrow was carried on many shoulders and never on one back alone.

Wulbumanangka balkan wawu-mumbu yalbay yamba-yukil yalbay jambul wandiman karra nyubunku nyubunji, ngamu nyulu nyungu-nyungu karrkay wula-mabi murni-manil bunya-nka, jawun-karra kari bama nyinya-mundu kima-manin yambada nyulu jana wabarr-manin, wanya kari yamba-yukil dandi bajaku nganga karrbal, babarr mukul-warra bangunji baja wubulku ngunduku bangkan, wawu-mumbu junkurr bajaku baja jarrba wubulku karrban kari nyubun jarra nyubunbu nganga.

wulbuman-angka balka-ny wawu-mumbu yalbay yamba-yukil yalbay jambul wandi-ma-ny karra nyubun-ku nyubun-ji, ngamu nyulu nyungu-nyungu karrkay wula-mabi murni-ma-ni-l bunya-nka, jawun-karra kari bama nyinya-mundu kima-ma-ni-ny yambada nyulu jana wabarr-ma-ni-ny, wanya kari yamba-yukil dandi bajaku nganga karrba-l, babarr mukul-warra bangunji baja wubul-ku ngundu-ku bangka-ny, wawu-mumbu junkurr bajaku baja jarrba wubul-ku karrba-ny kari nyubun jarra nyubun-bu nganga | old.woman said grief great duty great two fall kin one-DAT one-COMIT, mother she her.own child dead prepares burial-DAT, kin-net NEG person that-from spares but it them shelters, whom NEG duty hard most alone holds, sister aunts cousin too all near gathered, grief heavy most too shoulder all carried NEG one back one-INST alone | ...

wawu-mumbu janyji ngamu karrkay wula jawun babarr bangunji


The old woman's last teaching about kin was the simplest and the deepest: you did not earn your kin and you cannot resign them, you were born into them as into the air you breathe, they are yours and you are theirs before you do anything at all, and this, she said, is the first free gift every Kuku Yalanji child receives, a whole world of people already bound to love and hold and answer for them, and it should be received with thanks and passed on whole.

Wulbumanangka nyungu milbil bada karra-muny nyulu kima bajaku dukurr bajaku baja: yundu kari nyungu karra manin yundu kariku bawal, yundu ngunduku wandin yala ngumbu yundu ngaralmuny, jana yundunji yundu jananji ngadiku yundu yamba nyubun murninya ngadiku, yinya, nyulu balkan, daji jirray ngadiku bajaku karrkay Kuku Yalanji wubulku manil, bubu bama-mabi ngadiku karra-ji wawu-maninka karrbanka kuku-yukil-maninka, nyulu maninka yajarr-ji jilbanka wubulku baja.

wulbuman-angka nyungu milbi-l bada karra-muny nyulu kima bajaku dukurr bajaku baja: yundu kari nyungu karra mani-ny yundu kariku bawa-l, yundu ngundu-ku wandi-ny yala ngumbu yundu ngara-l-muny, jana yundu-nji yundu jana-nji ngadiku yundu yamba nyubun murni-nya ngadiku, yinya, nyulu balka-ny, daji jirray ngadiku bajaku karrkay Kuku Yalanji wubul-ku mani-l, bubu bama-mabi ngadiku karra-ji wawu-ma-ni-nka karrba-nka kuku-yukil-ma-ni-nka, nyulu mani-nka yajarr-ji jilba-nka wubul-ku baja | old.woman her teaching last kin-about it simple most deep most too: you NEG your kin earned you never resign, you into born as air you breathe-of, they you-COMIT you them-COMIT before you thing one do-SUB before, that, she said, gift free first very child Kuku.Yalanji all receives, world people-like already kin-COMIT love-DAT hold-DAT answer-DAT, it receive-DAT thanks-COMIT pass-DAT all too

milbil janyji wandil ngumbu murni daji karrkay bubu


The old man taught the boys that the same word can name a thing changing on its own or a thing being changed by someone, for when the water grows cold in the night it grows cold by itself, but when a woman drops hot stones into it to warm it she is the one making it change, and knowing which is which — did it happen or was it done — is half of understanding any event at all.

Mukulungku dingkarangka warru-warru milbin kuku nyubun nyulu kunjal yamba nyulu-nyulu yindu-mal yambada yamba bama nyubunbu yindu-mani, bana kiway-mal wujurrba nyulu nyulu-nyulu kiway-mal, yambada jalbungku kulji wumbul yilbal bananga bana wumbul-bungalka nyulu nyubun yindu-manil, binalka wanyu wanyu, nyulu-nyulu yindu-mal yambada yindu-manin, nyulu jambul yamba nyubun binalka wubulku.

mukul-ungku dingkar-angka warru-warru milbi-ny kuku nyubun nyulu kunja-l yamba nyulu-nyulu yindu-ma-l yambada yamba bama nyubun-bu yindu-mani, bana kiway-ma-l wujurr-ba nyulu nyulu-nyulu kiway-ma-l, yambada jalbu-ngku kulji wumbul yilba-l bana-nga bana wumbul-bunga-nka nyulu nyubun yindu-ma-ni-l, binal-ka wanyu wanyu, nyulu-nyulu yindu-ma-l yambada yindu-mani-ny, nyulu jambul yamba nyubun binal-ka wubul-ku | old man young.men taught word one it names thing itself changes(INCHO) or thing person one-INST changed(CAUS), water grows.cold(INCHO) night it itself grows.cold, but woman she stone hot drops water warm-CAUS-DAT she one changes(CAUS), know-DAT which which, itself changed(INCHO) or changed(CAUS), it half thing one know-DAT all

kuku bana kija kambar binal wanyu jambul milbil

INCHO -ma-nda vs CAUS -mani; the-same-root-become-vs-make


The old woman said the fire is the great changer of the world, for it makes the wet wood dry and the hard clay soft, it makes the tough root tender enough to eat, it makes the green bark curl, it makes the cold body warm and the frightened heart calm, so that a person who has learned to master fire has learned to change a hundred things that without it would stay forever as they are.

Wulbumanangka balkan baya nyulu yindu-bungal-bama yalbay bubumuny, nyulu juku ngawa kaka-bungal dandi-kambar kima-bal, nyulu bangkan dandi kima-bungal nukanka, nyulu warrur jirakal murrnga-bungal, nyulu bangkarr kiway-kiway wumbul-bungal wawu yinil-ji wunbu-bungal, bama nyulu baya karrbanka binalman nyulu binalman yindu-bungalka wubul yamba nyulu baya-kari-ji janan wungar wubulku yala jana janan.

wulbuman-angka balka-ny baya nyulu yindu-bunga-l-bama yalbay bubu-muny, nyulu juku ngawa kaka-bunga-l dandi-kambar kima-bal, nyulu bangkan dandi kima-bunga-l nuka-nka, nyulu warrur jirakal murrnga-bunga-l, nyulu bangkarr kiway-kiway wumbul-bunga-l wawu yinil-ji wunbu-bunga-l, bama nyulu baya karrba-nka binal-ma-ny nyulu binal-ma-ny yindu-bunga-nka wubul yamba nyulu baya-kari-ji jana-ny wungar wubul-ku yala jana jana-ny | old.woman said fire it changer(CAUS-er) great country-of, it wood wet dry-CAUS clay hard soft-CAUS(bal), it root hard tender-CAUS eat-DAT, it bark green curl-CAUS, it body cold warm-CAUS heart fear-COMIT calm-CAUS, person he fire master-DAT learned(INCHO) he learned change-CAUS-DAT hundred thing it fire-less-COMIT stands time all as they stand

baya juku kaka kima bangkan warrur warngkul binal

CAUS -bunga-l/-bal; INCHO binal-ma-ny; fire-the-great-changer


The old man said a child is not taught so much as changed, slowly, from a being that knows nothing into one that knows the country, and the old word for teaching says exactly this, for binal-ma-l means to become-knowing all by oneself and binal-bunga-l means to make-someone-knowing, and a wise teacher understands that they cannot pour knowledge in but can only set up the conditions in which the child changes itself from not-knowing into knowing.

Mukulungku dingkarangka balkan karrkay nyulu kari milbil bajaku yambada yindu-mal, buban-buban, yamba nyulu yamba nyubun binal-kari yindu nyulu bubu binal, kuku ngadiku milbilmuny nyulu balkal yinya bajaku, binal-ma-l nyulu binal-mal nyulu-nyulu yambada binal-bunga-l nyulu bama nyubun binal-bungal, milbil-bama binal nyulu kari binal jibal-bungal yambada nganga bungal wanja karrkay nyulu-nyulu yindu-mal binal-karimuny binalka.

mukul-ungku dingkar-angka balka-ny karrkay nyulu kari milbi-l bajaku yambada yindu-ma-l, buban-buban, yamba nyulu yamba nyubun binal-kari yindu nyulu bubu binal, kuku ngadiku milbil-muny nyulu balka-l yinya bajaku, binal-ma-l nyulu binal-ma-l nyulu-nyulu yambada binal-bunga-l nyulu bama nyubun binal-bunga-l, milbil-bama binal nyulu kari binal jibal-bunga-l yambada nganga bunga-l wanja karrkay nyulu-nyulu yindu-ma-l binal-kari-muny binal-ka | old man said child it NEG taught most but changes(INCHO), slowly, thing it thing one know-less other it country knows, word old teaching-of it says that truly, know-INCHO it becomes-knowing itself but know-CAUS it person one makes-knowing, teacher wise it NEG knowledge pour-CAUS but just makes condition where child itself changes(INCHO) not-knowing-from knowing-DAT | ...

karrkay milbil binal kuku balkal bubu bama nganga

INCHO binal-ma-l 'learn' vs CAUS binal-bunga-l 'teach'; teaching-is-changing


The old woman said illness is a change that comes upon a person unbidden, for a strong person falls ill overnight, becomes weak, becomes hot with fever, and the healer's whole art is to change that change back, to make the fever cool and the weak strong and the sick well again, so that sickness and healing are two changes running against each other, one pulling the body down and the other lifting it back up.

Wulbumanangka balkan bambay nyulu yindu-manin bama nyubunmuny kunjal-kari, bama junkurr bambay-mal wujurr nyubunba, kala-burra-mal, wumbul-mal, yukil-bungal-bama nyungu binal wubulku yindu yinya bada-bungalka, wumbul kiway-bungalka kala-burra junkurr-bungal bambay yukil-bungal baja, bambay yukil-mal baja, yindu jambul warri-way, nyubun bangkarr bada-bungal yindu wangkar-bungal baja.

wulbuman-angka balka-ny bambay nyulu yindu-mani-ny bama nyubun-muny kunja-l-kari, bama junkurr bambay-ma-l wujurr nyubun-ba, kala-burra-ma-l, wumbul-ma-l, yukil-bunga-l-bama nyungu binal wubul-ku yindu yinya bada-bunga-nka, wumbul kiway-bunga-nka kala-burra junkurr-bunga-l bambay yukil-bunga-l baja, bambay yukil-ma-l baja, yindu jambul warri-way, nyubun bangkarr bada-bunga-l yindu wangkar-bunga-l baja | old.woman said illness it changed(CAUS) person one-of unbidden, person strong falls.ill(INCHO) night one-LOC, weak-becomes(INCHO), hot-becomes(INCHO) fever-COMIT, healer his art all that changes back-CAUS, fever cool weak-CAUS(?) weak strong-CAUS sick well-CAUS too, illness healing two changes one one-COMIT against.each.other, one body down-CAUS other up-CAUS too | ...

buyun bambay jibul kalbal janka warngkul yukil baji-way

nyubun-ba LOC(n); INCHO bambay-ma-nda; CAUS yukil-bunga-l 'heal'; RECIP baji-way; sickness-and-healing-two-opposed-changes


The old man said the seasons are the country changing its whole face, for the wet season makes the dry land green and the empty creeks full, then the cold time makes the country hard and quiet, then the hot time makes the flowers open and the fruit ripen, so that a person watching the country over one turning year sees it become four different countries in the same place, each one changing into the next.

Mukulungku dingkarangka balkan wungar-jina nyulu bubu yindu-mal nyungu miyil wubulku, bana-wungar nyulu bubu-kiway jirakal-bungal wawubaja-nganga jakal-bungal, bulur-iji nyulu bubu dandi-bungal wunbu-bungal baja, jiri-wungar nyulu nganka warmba-bungal mayi kulbul-bungal baja, bama nyulu bubu nyaji wungar nyubun dunganya nyulu nyaji bubu yindu-yindu jambul-jambul-mal yinya bubu nyubunba, nyubun-nyubun yindu-mal yindunka.

mukul-ungku dingkar-angka balka-ny wungar-jina nyulu bubu yindu-ma-l nyungu miyil wubul-ku, bana-wungar nyulu bubu-kiway jirakal-bunga-l wawubaja-nganga jakal-bunga-l, bulur-iji nyulu bubu dandi-bunga-l wunbu-bunga-l baja, jiri-wungar nyulu nganka warmba-bunga-l mayi kulbul-bunga-l baja, bama nyulu bubu nyaji wungar nyubun dunga-nya nyulu nyaji bubu yindu-yindu jambul-jambul-ma-l yinya bubu nyubun-ba, nyubun-nyubun yindu-ma-l yindu-nka | old man said seasons it country changes(INCHO) its face all, wet-season it dry-country green-CAUS creek-empty full-CAUS, cold-season it country hard-CAUS quiet-CAUS too, hot-season it flower open-CAUS fruit ripe-CAUS too, person he country sees year one turns-SUB he sees country different four-become(INCHO) that country one-LOC, each other-becomes(INCHO) other-to | ...

wungar bubu kija jirakal nganka kulbul mayi nyajil

nyubun-ba LOC; INCHO yindu-ma-nda; CAUS jirakal-bunga-l/kulbul-bunga-l; the-seasons-change-the-country's-whole-face


The old woman said grief is the hardest change of all to reverse, for while you can make cold water warm and hard wood soft with an hour's work, no fire and no healing hand can quickly make a broken heart whole, and so with grief the old people did not try to change it fast but only to soften it slowly, day by day, letting time do the changing that no hand could force.

Wulbumanangka balkan wawu-mumbu nyulu yindu-manin dandi bajaku wubulmuny yindu-bungalka, yundu bana kiway-kiway wumbul-bungal juku dandi kima-bal wungar-daji nyubunbu, baya-kari mara-kari nyulu warri wawu kaka yukil-bungalmuny, wawu-mumbu-ji bama mukul kari yindu-bungal warribu yambada nganga kima-bal buban-buban, wungar nyubun-nyubun, wungarbu nyulu yindu-bungal mara nyubun kari junkurr-bungalmuny.

wulbuman-angka balka-ny wawu-mumbu nyulu yindu-mani-ny dandi bajaku wubul-muny yindu-bunga-nka, yundu bana kiway-kiway wumbul-bunga-l juku dandi kima-bal wungar-daji nyubun-bu, baya-kari mara-kari nyulu warri wawu kaka yukil-bunga-l-muny, wawu-mumbu-ji bama mukul kari yindu-bunga-l warri-bu yambada nganga kima-bal buban-buban, wungar nyubun-nyubun, wungar-bu nyulu yindu-bunga-l mara nyubun kari junkurr-bunga-l-muny | old.woman said grief it changed(CAUS) hard most all-ABL change-CAUS-DAT, you water cold warm-CAUS wood hard soft-CAUS(bal) hour one-INST, fire-less medicine-less it NEG heart aching well-CAUS-of, grief-COMIT people old NEG change-CAUS fast but just soft-CAUS(bal) slowly, day each, time it changes(?) hand one NEG force-CAUS-of | ...

wawu-mumbu dandi bana kija warngkul juku kima wungar


The old man said hardship changes a person the way fire changes wood, and it can go two ways: the same hard year that makes one person bitter and closed makes another person deep and strong, and the difference lies not in the hardship but in how the person meets it, so he taught the young that you cannot always choose what changes come upon you but you can often choose what you let them change you into.

Mukulungku dingkarangka balkan mumbu-wungar nyulu bama yindu-mal yala baya juku yindu-mal, nyulu dungay jambul-jina: wungar dandi nyubun nyulu bama nyubun wawu-kaka-mal dandi-mal nyulu bama yindu dukurr-mal junkurr-mal, yindu-yindu nyulu kari mumbu-wungara yambada yala bama nyulu yinya nyaji-way, nyulu warru milbin yundu kariku wawu-manil wanyu yindu kadan yundunka yambada yundu nganga wawu-manil wanyu yundu jana yundu yindu-bungalmuny.

mukul-ungku dingkar-angka balka-ny mumbu-wungar nyulu bama yindu-ma-l yala baya juku yindu-ma-l, nyulu dunga-y jambul-jina: wungar dandi nyubun nyulu bama nyubun wawu-kaka-ma-l dandi-ma-l nyulu bama yindu dukurr-ma-l junkurr-ma-l, yindu-yindu nyulu kari mumbu-wungar-a yambada yala bama nyulu yinya nyaji-way, nyulu warru milbi-ny yundu kariku wawu-ma-ni-l wanyu yindu kada-ny yundu-nka yambada yundu nganga wawu-ma-ni-l wanyu yundu jana yundu yindu-bunga-l-muny | old man said hardship it person changes(INCHO) as fire wood changes, it goes two-ways: year hard one it person one heartsore-becomes(INCHO) hard-becomes(INCHO) it person other deep-becomes(INCHO) strong-becomes(INCHO), difference it NEG hardship-LOC but how person it that meets, he young taught you never choose what change comes you-for but you just choose what you them you change-CAUS-of | ...

mumbu bama baya juku dandi dukurr junkurr nyaji-way

mumbu-wungar-nga LOC; INCHO dukurr-ma-nda/junkurr-ma-nda; hardship-changes-you-one-of-two-ways


The old woman said cooking is the everyday magic of changing one thing into another, for the raw becomes the cooked, the hard root becomes the soft meal, the bitter seed becomes the sweet paste, the tough meat becomes the tender feast, and she said a woman who truly understands these changes — what heat and water and time and roasting each do to a food — can feed her family well from plants that would poison or defeat a person who did not know how to change them.

Wulbumanangka balkan waju nyulu wungar nyubun-nyubun yindu-bungal yamba nyubun yindunka, jani-kari jani-mal, bangkan dandi mayi kima-mal, diburr ngambuy jiba-wulay-mal, minya junkurr kima-mal, nyulu balkan jalbu nyulu yindu-manin yinya bajaku binal wanyu wumbul bana wungar dindal nyubun-nyubun mayinka murninmuny nyulu jawun-karra yukil dayal mayi-muny nyulu bama kunil bawal binal-kari yala jana yindu-bungalmuny.

wulbuman-angka balka-ny waju nyulu wungar nyubun-nyubun yindu-bunga-l yamba nyubun yindu-nka, jani-kari jani-ma-l, bangkan dandi mayi kima-ma-l, diburr ngambuy jiba-wulay-ma-l, minya junkurr kima-ma-l, nyulu balka-ny jalbu nyulu yindu-mani-ny yinya bajaku binal wanyu wumbul bana wungar dindal nyubun-nyubun mayi-nka murni-ny-muny nyulu jawun-karra yukil daya-l mayi-muny nyulu bama kuni-l bawa-l binal-kari yala jana yindu-bunga-l-muny | old.woman said cooking it everyday-magic changes-CAUS thing one other-to, raw done-becomes(INCHO), root hard food soft-becomes(INCHO), seed bitter sweet-becomes(INCHO), meat tough soft-becomes(INCHO), she said woman she changed(CAUS) that truly knows what heat water time roasting each food-to did-of she family well gives food-from it person kills defeats knowing-less how they change-CAUS-of | ...

waju jirakal kulbul bangkan kima diburr minya binal

INCHO kulbul-ma-nda/kima-ma-nda; CAUS yindu-bunga-l 'transform'; cooking-changes-one-thing-into-another


The old man said even the land itself changes, though slowly, for the old people knew stories of a creek that had changed its course, a lagoon that had dried and become a plain, a stretch of scrub that had burned and become grassland and slowly become scrub again, and he taught that a person who thinks the country is fixed and unchanging simply has not lived long enough or listened to enough old stories to see the slow deep changes that the land is always making.

Mukulungku dingkarangka balkan bubu nyulu-nyulu baja yindu-mal, buban-buban yambada, bama mukul binal kuku-jangkar wawubaja nyungu jina yindu-maninmuny, daburri bana-kari-man dubar-man, majaji wajun jikan-ji-man buban-buban majaji-man baja, nyulu milbin bama nyulu milkabu baykal bubu janay yindu-kari nyulu nganga kari kalbay wunay yambada kari kuku-jangkar mukul wubulku milka-janan nyajinka yindu buban dukurr bubu nyulu yabarrka bungalmuny.

mukul-ungku dingkar-angka balka-ny bubu nyulu-nyulu baja yindu-ma-l, buban-buban yambada, bama mukul binal kuku-jangkar wawubaja nyungu jina yindu-mani-ny-muny, daburri bana-kari-ma-ny dubar-ma-ny, majaji waju-ny jikan-ji-ma-ny buban-buban majaji-ma-ny baja, nyulu milbi-ny bama nyulu milka-bu bayka-l bubu jana-y yindu-kari nyulu nganga kari kalbay wuna-y yambada kari kuku-jangkar mukul wubul-ku milka-jana-ny nyaji-nka yindu buban dukurr bubu nyulu yabarrka bunga-l-muny | old man said land itself too changes(INCHO), slowly although, people old knew story river its course changed(CAUS)-of, lagoon waterless-became(INCHO) level-became(INCHO), scrub burned grass-COMIT-became(INCHO) slowly scrub-became(INCHO) again, he taught person he thinks country stands change-less he just NEG long lived or NEG story old all heard see-DAT change slow deep country it always makes-of | ...

bubu binal wawubaja kaka majaji wajun ngalkal milka


The old woman said a person changes all through life and the language marks the stages, for a baby becomes a child, a child becomes a youth, a youth becomes a grown person, a grown person becomes an elder, and an elder at last becomes an ancestor, and she said the sad thing is not this changing, which is right and good, but a person who fights it, who will not let the youth become the elder and clings to what they were instead of becoming what they now must be.

Wulbumanangka balkan bama yindu-mal wawu wubulku kuku nyubun-nyubun milbi-nya, ngawa karrkay-mal, karrkay warru-mal, warru bama-yalbay-mal, bama-yalbay mukul-mal, mukul bada bajaku ngadiku-bama-mal, nyulu balkan yamba wawu-mumbu nyulu kari yinya yindu-mal, yukil yala, yambada bama nyulu yinya-nka kuli-mal, nyulu kari warru mukul-mal bawal karrbal yamba nyulu janan nganga nyulu yindu-mal yamba nyulu nyiku yala janaymuny.

wulbuman-angka balka-ny bama yindu-ma-l wawu wubul-ku kuku nyubun-nyubun milbi-nya, ngawa karrkay-ma-l, karrkay warru-ma-l, warru bama-yalbay-ma-l, bama-yalbay mukul-ma-l, mukul bada bajaku ngadiku-bama-ma-l, nyulu balka-ny yamba wawu-mumbu nyulu kari yinya yindu-ma-l, yukil yala, yambada bama nyulu yinya-nka kuli-ma-l, nyulu kari warru mukul-ma-l bawa-l karrba-l yamba nyulu jana-ny nganga nyulu yindu-ma-l yamba nyulu nyiku yala jana-y-muny | old.woman said person changes(INCHO) life all each shows-SUB, baby child-becomes(INCHO), child youth-becomes, youth grown-becomes, grown elder-becomes, elder at.last ancestor-becomes, she said thing sad it NEG that changing, right as, but person he that-DAT angry-becomes, he NEG youth elder-become let holds thing it was instead it changes(INCHO) thing it now as must.be-of | ...

bama wawu ngawa karrkay warru mukul baji nyiku

INCHO -ma-nda through life-stages; do-not-fight-the-changing


The old man said fear is a change a good hunter learns to master, for when the great pig charges, a person's body wants to freeze or flee, the heart pounds and the legs go weak, but the trained hunter has learned to make the fear serve instead of ruling, to let it sharpen the eye and quicken the hand while the will stays cool, so that the same change that destroys an untrained person makes a master hunter deadly.

Mukulungku dingkarangka balkan yinil nyulu yindu balbi-bama yukil binalman karrbanka, bikibiki yalbay kadanya warri-ji, bama nyungu bangkarr wawu-manil jananka warrinka baja, wawu warri ngarri kala-burra-mal, balbi-bama milbin-ji nyulu binalman yinil yukil-bungalka kari bama karrbanka, nyulu miyil junkurr-bungalka mara warri-bungalka wawu-milka janay wunbu, yinya yindu nyubun nyulu bama milbil-kari kunil nyulu balbi-bama yukil yinil-yamba bungal.

mukul-ungku dingkar-angka balka-ny yinil nyulu yindu balbi-bama yukil binal-ma-ny karrba-nka, bikibiki yalbay kada-nya warri-ji, bama nyungu bangkarr wawu-ma-ni-l jana-nka warri-nka baja, wawu warri-y ngarri kala-burra-ma-l, balbi-bama milbil-ji nyulu binal-ma-ny yinil yukil-bunga-nka kari bama karrba-nka, nyulu miyil junkurr-bunga-nka mara warri-bunga-nka wawu-milka jana-y wunbu, yinya yindu nyubun nyulu bama milbil-kari kuni-l nyulu balbi-bama yukil yinil-yamba bunga-l | old man said fear it change hunter good learns(INCHO) master-DAT, pig big comes-SUB running, person his body wants stand-PURP flee-DAT too, heart races leg weak-becomes(INCHO), hunter trained-COMIT he learned(INCHO) fear useful-CAUS NEG person hold-DAT, he eye sharp-CAUS hand quick-CAUS will stands quiet, that change one it person trained-less kills it hunter good deadly-thing makes | ...

yinil balbil binal bikibiki jarruka wawu milka kunil

INCHO binal-ma-ny/jibul-ma-nda; CAUS junkurr-bunga-l; mastering-the-change-of-fear


The old woman said anger is a change that comes fast and passes fast if you let it, but that a person can foolishly make permanent by feeding it, for the hot flash of anger cools by itself within minutes like a coal pulled from the fire, but a person who broods, who keeps telling themselves the story of the wrong, makes the passing heat into a lasting cold hatred, changing a small storm into a permanent winter of the heart.

Wulbumanangka balkan kuli nyulu yindu kadan warri janay warri kaki yundu yindu-manilmuny, yambada bama nyulu kanban junkurr-bungal nukalnya, kuli wumbul nyulu nyulu-nyulu kiway-mal wungar buban-ba yala ngunjil baya-muny maninmuny, yambada bama nyulu milka-baykal, nyulu wawu-manil balkal nyulu-nyulunji kuku mumbumuny, nyulu wumbul warri janay yindu-bungal kuli kiway-kiway junkurrku, jarramali buban yindu-bungal bulur-ijirrku wawungu yabarrka janay.

wulbuman-angka balka-ny kuli nyulu yindu kada-ny warri jana-y warri kaki yundu yindu-mani-l-muny, yambada bama nyulu kanban junkurr-bunga-l nuka-l-nya, kuli wumbul nyulu nyulu-nyulu kiway-ma-l wungar buban-ba yala ngunjil baya-muny mani-ny-muny, yambada bama nyulu milka-bayka-l, nyulu wawu-ma-ni-l balka-l nyulu-nyulu-nji kuku mumbu-muny, nyulu wumbul warri jana-y yindu-bunga-l kuli kiway-kiway junkurr-ku, jarramali buban yindu-bunga-l bulur-ijirr-ku wawu-ngu yabarrka jana-y | old.woman said anger it change comes fast goes fast if you it change-CAUS-of, but person he mistakenly strong-CAUS feeding-SUB, anger hot it itself cools(INCHO) minute few-LOC as coal fire-from taken-of, but person he broods, he keeps says himself-COMIT story wrong-of, he heat fast passing changes-CAUS hatred cold strong-DAT, storm small changes-CAUS cold-winter heart-LOC always goes | ...

kuli warri kija baya milka wawu jarramali junkurr

wawu-nga LOC; INCHO kija-ma-nda/kuli-ma-nda; CAUS junkurr-bunga-l; brooding-makes-passing-anger-permanent


The old man said a good name can be earned and a good name can be lost, and both are slow changes made by a hundred small acts, for no single deed makes a person trusted but a long steady weight of small honesties slowly changes how the whole camp sees them, and likewise no single lie destroys a name but a slow accumulation of small betrayals changes a trusted person, in the end, into one whom no one believes.

Mukulungku dingkarangka balkan kuku-yukil maninka kuku-yukil bada-maninka baja, jambul yindu buban-buban murninmuny wubul yamba bubanbu, yamba nyubun kari bama kuku-junkurr-bungal yambada yamba jirakal buban wubul buban-buban nyulu buban-buban yindu-bungal yala bayan wubulku nyulu nyajil, yala baja kuku-mumbu nyubun kari kuku-yukil kunil yambada kuku-mumbu buban-buban wubul-mal nyulu bama kuku-junkurr-ji yindu-bungal, bada bajaku, bama nyubun wanya kari kuku-junkurr-manil.

mukul-ungku dingkar-angka balka-ny kuku-yukil mani-nka kuku-yukil bada-mani-nka baja, jambul yindu buban-buban murni-ny-muny wubul yamba buban-bu, yamba nyubun kari bama kuku-junkurr-bunga-l yambada yamba jirakal buban wubul buban-buban nyulu buban-buban yindu-bunga-l yala bayan wubul-ku nyulu nyaji-l, yala baja kuku-mumbu nyubun kari kuku-yukil kuni-l yambada kuku-mumbu buban-buban wubul-ma-l nyulu bama kuku-junkurr-ji yindu-bunga-l, bada bajaku, bama nyubun wanya kari kuku-junkurr-ma-ni-l | old man said good.name earned good.name lost too, two change slow acts-of hundred thing small-INST, thing one NEG person word-strong-CAUS but deed good small many small it small changes-CAUS how camp all it sees, likewise lie one NEG name kills but lie small many accumulate(INCHO) it person trusted changes-CAUS, end very, person one whom NEG believes | ...

kuku murni kulur jubi bayan nyajil kunil bama

INCHO wubul-ma-nda; CAUS yindu-bunga-l; a-name-changes-slowly-by-small-acts


The old woman said the deepest teaching of the change-words is that almost nothing in the world is truly fixed, that the hard becomes soft and the soft hard, the wet dry and the dry wet, the young old and, through the children, the old young again, so that a person who grasps this stops fighting to freeze things as they are and learns instead the far harder and wiser art of guiding change well, since change will come whether guided or not.

Wulbumanangka balkan kuku yindu-mabimuny milbil dukurr bajaku nyulu yamba wubulku bubungu nyulu kari bajaku yindu-kari, dandi kima-mal kima dandi-mal, ngawa kaka-mal kaka ngawa-mal, warru mukul-mal karrkay-muny baja, mukul warru-mal baja, bama nyulu yinya manin nyulu bawal warribu yamba yindu-kari-bungalka yala jana janan nyulu binalman yindu dandi bajaku binal-baja janka yindu-mal yukil murninka, yindu-mal kadan wukurril-ji wukurril-kari baja.

wulbuman-angka balka-ny kuku yindu-mabi-muny milbil dukurr bajaku nyulu yamba wubul-ku bubu-ngu nyulu kari bajaku yindu-kari, dandi kima-ma-l kima dandi-ma-l, ngawa kaka-ma-l kaka ngawa-ma-l, warru mukul-ma-l karrkay-muny baja, mukul warru-ma-l baja, bama nyulu yinya mani-ny nyulu bawa-l warri-bu yamba yindu-kari-bunga-nka yala jana jana-ny nyulu binal-ma-ny yindu dandi bajaku binal-baja janka yindu-ma-l yukil murni-nka, yindu-ma-l kada-ny wukurri-l-ji wukurri-l-kari baja | old.woman said word change-of teaching deep most it thing all world-LOC it NEG truly change-less, hard soft-becomes(INCHO) soft hard-becomes, wet dry-becomes dry wet-becomes, youth old-becomes child-through too, old youth-becomes too, person he that grasps he leaves force-INST thing change-less-CAUS-DAT as they stand he learns(INCHO) change hard most wiser-more art change-becomes(INCHO) good guide-DAT, change comes guided-COMIT guided-less too | ...

kuku milbil dukurr dandi kima ngawa kaka warru

bubu-nga LOC(a); INCHO kima-ma-nda/dandi-ma-nda; nothing-is-fixed-guide-the-change


The old man said even a person's whole way of being can change if they truly will it, though this is the slowest and hardest change of all, for a mean person can become generous, a coward brave, a liar honest, but only through years of small acts each pushing against the old habit, so he told the young never to say a person cannot change, but rather that changing the deep self is the longest journey a person can undertake, and the most worth the walking.

Mukulungku dingkarangka balkan bama nyungu yala wubulku yindu-mal kaki nyulu bajaku wawu-manil, yinya buban-buban dandi bajaku yindu wubulmuny, bama jakay-dandi nyulu dayal-bama-mal, yinil-bama junkurr-mal, kuku-mumbu-bama kuku-jirakal-mal, yambada nganga wungar wubulku buban-buban yamba-murni bubanbu nyubun-nyubun yala mukul jurrngal, nyulu warru milbin kariku balka bama nyulu kari yindu-manmuny, yambada wawu dukurr yindu-bungal nyulu baral kalbay bajaku bama nyulu jilbalmuny, yukil bajaku jilbanmuny.

mukul-ungku dingkar-angka balka-ny bama nyungu yala wubul-ku yindu-ma-l kaki nyulu bajaku wawu-ma-ni-l, yinya buban-buban dandi bajaku yindu wubul-muny, bama jakay-dandi nyulu daya-l-bama-ma-l, yinil-bama junkurr-ma-l, kuku-mumbu-bama kuku-jirakal-ma-l, yambada nganga wungar wubul-ku buban-buban yamba-murni buban-bu nyubun-nyubun yala mukul jurrnga-l, nyulu warru milbi-ny kariku balka bama nyulu kari yindu-ma-ny-muny, yambada wawu dukurr yindu-bunga-l nyulu baral kalbay bajaku bama nyulu jilba-l-muny, yukil bajaku jilba-ny-muny | old man said person his self all changes(INCHO) if he truly wants, that slow hard most change all-ABL, person stingy it giver-becomes(INCHO), coward brave-becomes, liar honest-becomes, but just years all deed small-INST each way old pushes, he young taught never say person he NEG change-INCHO-of, but heart deep change-CAUS it road long most person he walk-of, good most walk-of | ...

bama jani dandi yinil junkurr murni jurrnga jilbay


The old woman said the changing of a girl into a woman and a boy into a man was marked with ceremony precisely because it was a change that must not be allowed to happen carelessly or alone, for the old people knew that a body may grow of itself but a person must be actively made into an adult, taught, tested, and formally changed in the eyes of the whole community from a child who is cared for into an adult who now cares for others.

Wulbumanangka balkan jalbu-karrkay jalbu-mal buban dingkar-mal baja milbin malkarri-ji ngadiku yinya yindu nyulu kariku kaki jana kanban yambada nganga janaymuny, bama mukul binal bangkarr nyulu-nyulu yalbay-mal yambada bama nyulu mukul-bama-bungal, milbil, nyaji-yamba, yindu-bungal bama wubulku nyungu miyilba karrkay wanya nyajilmuny mukul-bama wanya nganga bama yindu nyajilmuny.

wulbuman-angka balka-ny jalbu-karrkay jalbu-ma-l buban dingkar-ma-l baja milbi-ny malkarri-ji ngadiku yinya yindu nyulu kariku kaki jana kanban yambada nganga jana-y-muny, bama mukul binal bangkarr nyulu-nyulu yalbay-ma-l yambada bama nyulu mukul-bama-bunga-l, milbi-l, nyaji-yamba, yindu-bunga-l bama wubul-ku nyungu miyil-ba karrkay wanya nyaji-l-muny mukul-bama wanya nganga bama yindu nyaji-l-muny | old.woman said girl woman-becomes(INCHO) boy man-becomes too shown corroboree-COMIT because that change it never if they carelessly or alone happen-of, people old knew body itself big-becomes(INCHO) but person it adult-CAUS, taught, tested, change-CAUS community all his eye-LOC child who cared.for-of adult who now person other cares-of | ...

jalbu karrkay dingkar yulmbarril binal milbil nyajil mukul

miyil-nga LOC; INCHO jalbu-ma-nda/dingkar-ma-nda; CAUS mukul-bama-bunga-l; the-ceremonial-making-of-an-adult


The old man said the making of a spear is a chain of changes, each one shaping the next, for the straight sapling becomes a cut length, the cut length becomes a scraped and straightened shaft, the shaft is hardened in the fire, the point is sharpened and fixed, and the whole thing balanced, so that from a living tree comes, through a dozen deliberate changes, a made thing that could never have grown, and this is the whole nature of craft: guiding a raw thing through changes toward a use.

Mukulungku dingkarangka balkan kalka-murni nyulu yindu-mabi karra, nyubun-nyubun yindunka murnil, juku kalbay nyulu yakal, yakan yinya yurril kalbay-bungal baja, kalka baya-nga dandi-bungal, murru junkurr-bungal kajal baja, yamba wubulku nyubunji-bungal, juku juranmuny kadan, yindu-bungan wubulbu, yamba-murni nyulu kariku nyulu-nyulu yalbay-manmuny, yinya yala murnimuny wubulku: yamba jani-kari yindu-burr jilba-bungal murninka.

mukul-ungku dingkar-angka balka-ny kalka-murni nyulu yindu-mabi karra, nyubun-nyubun yindu-nka murni-l, juku kalbay nyulu yaka-l, yaka-ny yinya yurri-l kalbay-bunga-l baja, kalka baya-nga dandi-bunga-l, murru junkurr-bunga-l kaja-l baja, yamba wubul-ku nyubun-ji-bunga-l, juku juran-muny kada-ny, yindu-bunga-ny wubul-bu, yamba-murni nyulu kariku nyulu-nyulu yalbay-ma-ny-muny, yinya yala murni-muny wubul-ku: yamba jani-kari yindu-burr jilba-bunga-l murni-nka | old man said spear-making it change-chain, each other-to shapes, tree straight he cuts, cut that he scrapes straight-CAUS too, spear fire-LOC hard-CAUS, point sharp-CAUS ties too, thing all one-COMIT-CAUS, tree living-from comes, changed(CAUS) many-INST, made-thing it never itself big-became-of, that way craft-of all: thing raw change-through guide-CAUS use-to | ...

kalka murni juku dakal jibul baya dandi junkurr

baya-nga LOC(a); CAUS dandi-bunga-l/junkurr-bunga-l; craft-guides-a-raw-thing-through-changes


The old woman said the country can be changed for better or worse by the people who live on it, for careful burning makes the country open and rich and full of game, but careless burning makes it barren, over-hunting empties it, but leaving the young trees makes it full again for the grandchildren, so that the people were never just passengers on the land but changers of it, and every generation handed on a country made a little better or a little worse by their own hands.

Wulbumanangka balkan bubu yindu-bungal yukilku mumbuku baja bama nyulu ngunduku wunaymuny, waju yukilbu bubu ngalkal-bungal yamba-yukil jakal-bungal minya-ji baja, waju-mumbubu bubu mayi-kari-bungal, balbil-mumbu bubu nganga-bungal, yambada juku buban bawalbu bubu jakal-bungal baja jija-karranka, bama nyulu kari nganga bundal-bama bubungu yambada yindu-bungal-bama, wungar-kadal nyubun-nyubun dayan bubu yukil buban-buban yambada mumbu buban-buban jana nyungu marabu murninmuny.

wulbuman-angka balka-ny bubu yindu-bunga-l yukil-ku mumbu-ku baja bama nyulu ngundu-ku wuna-y-muny, waju yukil-bu bubu ngalkal-bunga-l yamba-yukil jakal-bunga-l minya-ji baja, waju-mumbu-bu bubu mayi-kari-bunga-l, balbil-mumbu bubu nganga-bunga-l, yambada juku buban bawa-l-bu bubu jakal-bunga-l baja jija-karra-nka, bama nyulu kari nganga bunda-l-bama bubu-ngu yambada yindu-bunga-l-bama, wungar-kada-l nyubun-nyubun daya-ny bubu yukil buban-buban yambada mumbu buban-buban jana nyungu mara-bu murni-ny-muny | old.woman said country change-CAUS better-DAT worse-DAT too people they on live-of, burn good-INST country open-CAUS rich full-CAUS meat-COMIT too, burn careless-INST country food-less-CAUS, over.hunting country empty-CAUS, but tree young leaving-INST country full-CAUS too grandchildren-DAT, people they NEG just passenger country-LOC but change-CAUS-er, generation each gave country good little or worse little they their hand-INST made-of  | ...

bubu yindu mumbu waju ngalkal balbil juku jija

bubu-nga LOC(a); CAUS ngalkal-bunga-l/bibi-bunga-l; the-people-are-changers-of-the-country


The old man said a story changes a little each time it is told, and this is not a fault but the very life of it, for a good teller shapes the old story to the listeners in front of them, drawing out this part for children and that part for hunters, so that the story stays alive by changing while its deep bones stay the same, and a story that could never change at all would be a dead story, remembered but no longer truly living in the mouths of the people.

Mukulungku dingkarangka balkan kuku-jangkar yindu-mal buban-buban wungar nyubun-nyubun balkanya, yinya kari mumbu yambada wawu nyungu bajaku, balkal-bama yukil kuku-jangkar ngadiku murnil milka-janay-bama miyil-jinanga, jarra-manil yinya yamba karrkaynka yinya yamba balbi-bamanka, kuku-jangkar wunay juran yindu-manya nyungu bajibay dukurr janan yala, kuku-jangkar nyulu kari yindu-mal nyulu kuku-jangkar wula-mabi, bama-ngka milka-nga karrbal yambada kari bajaku juran bama nyungu ngandalba.

mukul-ungku dingkar-angka balka-ny kuku-jangkar yindu-ma-l buban-buban wungar nyubun-nyubun balka-nya, yinya kari mumbu yambada wawu nyungu bajaku, balka-l-bama yukil kuku-jangkar ngadiku murni-l milka-jana-y-bama miyil-jina-nga, jarra-ma-ni-l yinya yamba karrkay-nka yinya yamba balbi-bama-nka, kuku-jangkar wuna-y juran yindu-ma-nya nyungu bajibay dukurr jana-y yala, kuku-jangkar nyulu kari yindu-ma-l nyulu kuku-jangkar wula-mabi, bama-ngka milka-nga karrba-l yambada kari bajaku juran bama nyungu ngandal-ba | old man said story changes(INCHO) little time each told-SUB, that NEG fault but life its very, teller good story old shapes listener(ear-stander) face-LOC, draws.out this part child-DAT that part hunter-DAT, story lies alive change-SUB its bone deep stands same, story it never changes(INCHO) it story dead-like, people ear-LOC hold but NEG truly alive people their mouth-LOC | ...

kuku-jangkar yindu balkal murni ngaral karrkay balbil milka


The old woman said the greatest change a person ever makes in another is the change a good teacher makes in a child, for to take a small one who knows nothing and, over years of patience, change them into a person who holds the whole knowledge of the country, its law and language and stories and skills, is to make a whole new keeper of the people, and she said there is no greater work a person can do than to change a child, well, into a carrier of everything that matters.

Wulbumanangka balkan yindu yalbay bajaku bama nyubun murnil bama yindungu nyulu yindu milbil-bama yukil karrkayanda murnil, karrkay buban nyubun yamba-kari binal maninka yambada, nganga wungar wubulku wawu-karrbabu, jana yindu-bungalka bama nyubun karrbal bubu binal wubulku, nyungu kuku-yukil kuku kuku-jangkar binal baja, bama-jirakal bungal karrbal-bama bamamuny, nyulu balkan yamba-yukil kari yalbay bama nyulu murnilmuny karrkay yindu-bungalmuny, yukil, karrbal-bama yamba wubulku bajakumuny.

wulbuman-angka balka-ny yindu yalbay bajaku bama nyubun murni-l bama yindu-ngu nyulu yindu milbil-bama yukil karrkay-anda murni-l, karrkay buban nyubun yamba-kari binal mani-nka yambada, nganga wungar wubul-ku wawu-karrba-bu, jana yindu-bunga-nka bama nyubun karrba-l bubu binal wubul-ku, nyungu kuku-yukil kuku kuku-jangkar binal baja, bama-jirakal bunga-l karrba-l-bama bama-muny, nyulu balka-ny yamba-yukil kari yalbay bama nyulu murni-l-muny karrkay yindu-bunga-l-muny, yukil, karrba-l-bama yamba wubul-ku bajaku-muny | old.woman said change great most person one makes person other-LOC it change teacher good child-LOC makes, child small one nothing-know takes but, years all patience-INST, them change-CAUS person one holds country knowledge all, its law language story skill too, person-new makes keeper people-of, she said work good NEG greater person he does-of child change-CAUS-of, well, into carrier thing all matters-of | ...

yindu bama milbil karrkay binal bubu kuku-jangkar murni

bama-yindu-nga/karrkay-nga LOC; CAUS yindu-bunga-l; the-greatest-change-is-making-a-keeper-of-a-child


The old man said dawn is the country changing from the dead dark into the living day, and he loved to sit and watch it happen, the black turning pale and the pale turning gold, the cold air warming, the quiet bush waking into countless calls, so that every single morning the whole world performed again the oldest change of all, from night to day, and he said a person who watches enough dawns closely never again thinks of any darkness as permanent.

Mukulungku dingkarangka balkan muduwaju nyulu bubu yindu-mal wujurr wula-mabimuny wungar juranka, nyulu wawu-jirray bundanka nyajinka yindu-manya, ngumbu kambar-mal kambar makirr-mal, muyar kiway-kiway wumbul-mal, maja janga wandil kuku wubulku, wungar nyubun-nyubun bulmba-bulmba bubu wubulku murnil baja yindu ngadiku bajaku wubulmuny, wujurrmuny wungarmuny, nyulu balkan bama nyulu muduwaju wubul nyajil ngunduku nyulu kariku baja milkabu baykal wujurr nyubun yabarrka janay.

mukul-ungku dingkar-angka balka-ny muduwaju nyulu bubu yindu-ma-l wujurr wula-mabi-muny wungar juran-ka, nyulu wawu-jirray bunda-nka nyaji-nka yindu-ma-nya, ngumbu kambar-ma-l kambar makirr-ma-l, muyar kiway-kiway wumbul-ma-l, maja janga wandi-l kuku wubul-ku, wungar nyubun-nyubun bulmba-bulmba bubu wubul-ku murni-l baja yindu ngadiku bajaku wubul-muny, wujurr-muny wungar-muny, nyulu balka-ny bama nyulu muduwaju wubul nyaji-l ngundu-ku nyulu kariku baja milka-bu bayka-l wujurr nyubun yabarrka jana-y | old man said dawn it country change-INCHO-NONPAST darkness dead-ABL day alive-DAT, he love sit-DAT watch-DAT change-INCHO-SUB, black white-INCHO-NONPAST white gold-INCHO-NONPAST, air cold hot-INCHO-NONPAST, scrub quiet get.up-NONPAST voice many-DAT, morning each world land all make-NONPAST again change first very all-ABL, night-ABL day-ABL, he said person he dawn many watch-NONPAST close.by-DAT he never again ear-INST think.about-NONPAST darkness one always stand-NONPAST

bubu yindu wujurr wungar muyar majaji muduwaju ngumbu kambar makirr wumbul janga juran baykal wandil ngundu

kuku-jina-nka DAT; INCHO jarrmba-ma-nda/warngkul-ma-nda; dawn-the-oldest-change-from-night-to-day


The old woman said fear of a place can be changed into knowledge of it, and this was how the old people made a child brave, not by telling them there was nothing to fear in the dark scrub but by walking them through it again and again by day and then by dark and then in the middle of the night, until the unknown became known, the strange became familiar, and the terror that had ruled the child slowly changed into an easy confidence born of true knowing.

Wulbumanangka balkan yinil bubu nyubunmuny yindu-bungal binalku, yinya yala bama mukul karrkay yinil-kari-bungal, kari kukubu yamba-kari yinilka majaji wujurrba yambada jana jilba-bungal majanga jambulku jambulku wungarbu yalada wujurrbu yalada kunarangkalbu, binal-kari binal-mal, bubu yindu bubu-binal-mal, yinil nyulu karrkay junkurr-manin nyulu buban-buban yindu-mal wawu-junkurr binal yukilmuny wandinmuny.

wulbuman-angka balka-ny yinil bubu nyubun-muny yindu-bunga-l binal-ku, yinya yala bama mukul karrkay yinil-kari-bunga-l, kari kuku-bu yamba-kari yinil-ka majaji wujurr-ba yambada jana jilba-bunga-l maja-nga jambul-ku jambul-ku wungar-bu yala-da wujurr-bu yala-da kunarangkal-bu, binal-kari binal-ma-l, bubu yindu bubu-binal-ma-l, yinil nyulu karrkay junkurr-ma-ni-ny nyulu buban-buban yindu-ma-l wawu-junkurr binal yukil-muny wandi-ny-muny | old.woman said fear place one-of change-CAUS knowledge-DAT, that how people old child fear-less-CAUS, NEG word-INST nothing fear-DAT scrub dark-LOC but them walk-CAUS scrub-LOC twice twice day-INST then dark-INST then midnight-INST, unknown known-becomes(INCHO), place strange known-place-becomes(INCHO), terror it child ruled(CAUS) it slowly changes(INCHO) heart-strength knowing good-from risen-of | ...

yinil bubu binal karrkay majaji wujurr jilbay junkurr

wujurr-nga LOC; INCHO binal-ma-nda/jubi-ma-nda; changing-fear-into-knowledge


The old man said a wound left alone changes for the worse, festering and spreading, but a wound tended changes for the better, closing and healing, and the whole difference is only in whether a knowing hand intervenes, so he taught that this is true of far more than wounds, that a small quarrel left alone festers into a feud while a small quarrel tended heals into a stronger bond, and that the wise are simply those who tend the small wounds early.

Mukulungku dingkarangka balkan baji bawal yindu-mal mumbuku, buyun-mal yalbay-mal, yambada baji murni-manin yindu-mal yukilku, nandaji yukil-mal, yindu-yindu nyulu nganga mara binal-ji kadanmuny, nyulu milbin yinya kuku-yukil bajimuny ngulkurr-baja, kuni-way buban bawal buyun-mal kuni-way yalbay-mal, kuni-way buban murni-manin yukil-mal jawun junkurr-mal baja, binal-bama nyulu nganga jana nyulu baji buban murni ngadiku.

mukul-ungku dingkar-angka balka-ny baji bawa-l yindu-ma-l mumbu-ku, buyun-ma-l yalbay-ma-l, yambada baji murni-mani-ny yindu-ma-l yukil-ku, nanda-ji-y yukil-ma-l, yindu-yindu nyulu nganga mara binal-ji kada-ny-muny, nyulu milbi-ny yinya kuku-yukil baji-muny ngulkurr-baja, kuni-way buban bawa-l buyun-ma-l kuni-way yalbay-ma-l, kuni-way buban murni-mani-ny yukil-ma-l jawun junkurr-ma-l baja, binal-bama nyulu nganga jana nyulu baji buban murni ngadiku | old man said sore left changes(INCHO) worse-DAT, bad-becomes(INCHO) grows(INCHO), but sore tended(CAUS) changes(INCHO) better-DAT, closes(ITR) heals(INCHO), difference it just hand knowing-COMIT comes-of, he taught that truth wound-of more, quarrel small left bad-becomes(INCHO) fight big-becomes(INCHO), quarrel small tended(CAUS) heals(INCHO) friendship strong-becomes(INCHO) too, wise-person it just they wound small tend early | ...

buyun yindu mumbu jarba janyji kuni-way binal murni

INCHO jarba-ma-nda/yukil-ma-nda; RECIP kuni-way; tend-the-small-wounds-early