# sentences

frame: flora
words_used: ["mayi", "bana", "buyku", "juku", "birra", "majaji", "bubu", "ngaral"]
loans_used: []
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T07:48:47.852693+00:00
updated_at: 2026-07-06T10:14:40.074257+00:00
english:
The old woman said the plants tell the water: where the reeds and the paperbarks and the big soft-leaved trees grow, there is water at the surface or just below, where certain hardy scrub grows, the water is deep and hidden, and where nothing much grows at all, there is no water for a long way, so a stranger in a new country could read the water simply by reading the plants.

kuku:
Wulbumanangka balkan mayi bana balkan: wanja jikan buyku juku birra-kima-mabi baja jarral, bana ngundu yambada bada nganga, wanja majaji-junkurr nyubun jarral, bana bada buyan, wanja yamba buban-baja jarral, bana kari kalbay bajaku, bama-yindu bubu jirakalba nyulu bana ngaral nganga mayi ngaralbu.

analysis:
wulbuman-angka balka-ny mayi bana balka-ny: wanja jikan buyku juku birra-kima-mabi baja jarra-l, bana ngundu yambada bada nganga, wanja majaji-junkurr nyubun jarra-l, bana bada buya-ny, wanja yamba buban-baja jarra-l, bana kari kalbay bajaku, bama-yindu bubu jirakal-ba nyulu bana ngara-l nganga mayi ngara-l-bu | old.woman said plants water tell: where grass paperbark tree leaf-soft-like too grow, water surface near or below just, where scrub-hard one grows, water below hides, where thing little grows, water none long most, stranger country new-LOC he water reads just plant read-INST

evidence:
buyku paperbark; jiwuny->reed(watchlist too); bubu jirakal-nga LOC; the-plants-tell-where-the-water-is


frame: flora
words_used: ["juku", "milbil", "jawun", "yinil", "wungar", "bubu", "yulmbarril", "bayan"]
loans_used: []
evidence: bajaku-nga LOC; learn-the-trees-as-you-learn-your-kin
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T07:48:47.852693+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said a person should learn the trees the way they learn their kin, each with its name, its nature, its uses, its dangers, and its proper season, for the trees are the oldest inhabitants of the country and the people are the newcomers, so to walk respectfully among them, taking only what is given and harming as little as possible, is simply the good manners of a guest in an ancient house.

kuku:
Mukulungku dingkarangka balkan bama juku milbil yala jana jawun-karra milbil, nyubun-nyubun nyungu kuku, nyungu janka, nyungu yamba-yukil, nyungu yinil, nyungu wungar yukil baja, juku nyulu bama ngadiku bubumuny bama nyulu bama-jirakal, jana ngundu-mundu yulmbarrilbu jilbanka, nganga wanya dayanmuny manil buban-buban baja mumbu-bungalka, nyulu nganga bama-yindu kuku-yukil bayan mukul bajakungu.

analysis:
mukul-ungku dingkar-angka balka-ny bama juku milbi-l yala jana jawun-karra milbi-l, nyubun-nyubun nyungu kuku, nyungu janka, nyungu yamba-yukil, nyungu yinil, nyungu wungar yukil baja, juku nyulu bama ngadiku bubu-muny bama nyulu bama-jirakal, jana ngundu-mundu yulmbarril-bu jilba-nka, nganga wanya daya-ny-muny mani-l buban-buban baja mumbu-bunga-nka, nyulu nganga bama-yindu kuku-yukil bayan mukul bajaku-ngu | old man said person trees learn as they kin learn, each its name, its nature, its use, its danger, its season right too, trees they people oldest country-of people they people-new, them-toward respectfully walk-DAT, just what given-of takes small too harm-DAT, it just guest good.manners house old most-LOC


frame: flora
words_used: ["juku", "majaji", "ngalkal", "nyaji-way", "balbil", "mayi", "wabarr", "binal"]
loans_used: []
evidence: nyaji-wan RECIP; ngalkal 'open woodland'; the-rich-edge-where-two-worlds-meet
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T07:48:47.852693+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said the tree-line where the rainforest meets the open woodland is the richest hunting and gathering ground of all, for it holds the plants and animals of both worlds at once, the deep-scrub foods and the open-country foods, the shade-lovers and the sun-lovers, so the old camps clustered along this tree-line, and a person who learns to read the edge learns the whole country twice over.

kuku:
Wulbumanangka balkan juku-muru wanja majaji ngalkal-bubu nyaji-way nyulu balbil bangkal-bubu yukil bajaku wubulmuny, nyulu mayi minya bubu jambulmuny nyubunku karrbal, majaji-dukurr mayi bubu-yaral mayi baja, wabarr-wawu-bama jiri-wawu-bama baja, bayan mukul juku-muru yinya-mundu bangkan, bama nyulu muru ngaranka nyulu bubu wubulku binalman jambulku.

analysis:
wulbuman-angka balka-ny juku-muru wanja majaji ngalkal-bubu nyaji-way nyulu balbi-l bangka-l-bubu yukil bajaku wubul-muny, nyulu mayi minya bubu jambul-muny nyubun-ku karrba-l, majaji-dukurr mayi bubu-yaral mayi baja, wabarr-wawu-bama jiri-wawu-bama baja, bayan mukul juku-muru yinya-mundu bangka-ny, bama nyulu muru ngara-nka nyulu bubu wubul-ku binal-ma-ny jambul-ku | old.woman said tree-line where rainforest woodland meet.each.other it hunting gathering-ground best most all-ABL, it plant animal world two-of one-DAT holds, deep-scrub food open food too, shade-lover sun-lover too, camp old tree-line that-toward clustered, person he edge read-DAT he country all learns twice


frame: flora
words_used: ["majaji", "bana", "jarba-mayi", "diburr", "jurrbu", "nganja", "mayi", "binal"]
loans_used: []
evidence: nyubun-ba LOC(n); ngadiku-nga LOC(a); the-forest-gives-with-both-hands-after-rain
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T07:48:47.852693+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said the forest after rain is a different country, when the mushrooms push up overnight, the dry seeds sprout, the whole scrub breathes out a green wet smell, and food appears that was not there the day before, so the old people knew to walk the country hard in the days just after the first big rains, when it gave with both hands.

kuku:
Mukulungku dingkarangka balkan majaji bana ngadiku bubu yindu, mayi jirakal wangkar wandin wujurr nyubunba, diburr kiway-kiway jurrbu-manda, majaji wubulku nganja jirakal duna ngaran, mayi wandin nyulu kariku ngunduka wungar ngadikungu, bama mukul binal bubu junkurr jilbanka wungar bada bana yalbay jirakalmuny ngadiku, nyulu dayanya mara jambulbu.

analysis:
mukul-ungku dingkar-angka balka-ny majaji bana ngadiku bubu yindu, mayi jirakal wangkar wandi-ny wujurr nyubun-ba, diburr kiway-kiway jurrbu-ma-nda, majaji wubul-ku nganja jirakal duna ngara-ny, mayi wandi-ny nyulu kariku ngundu-ka wungar ngadiku-ngu, bama mukul binal bubu junkurr jilba-nka wungar bada bana yalbay jirakal-muny ngadiku, nyulu daya-nya mara jambul-bu | old man said rainforest rain after country other, fresh.food up rises night one-LOC, seed dry sprouts, rainforest all smell fresh wet breathes, food appears it NEG near-LOC day before-LOC, people old knew country hard walk-DAT days water big fresh-from after, it gives-SUB hand two-INST


frame: flora
words_used: ["mayi", "binal", "dayal", "kalbal", "mara", "mumbu", "kunil", "yinil"]
loans_used: []
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T07:48:47.852693+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
The old woman said the same knowledge of plants that feeds a person can heal them, and that heals them can, in the wrong hand or the wrong dose, kill them, so the plant lore was always given with the warnings bound tightly to it, never the food-use without the poison-warning, never the medicine without the dose, for knowledge of plants without knowledge of their dangers is not knowledge but a loaded trap.

kuku:
Wulbumanangka balkan mayi-binal nyubun bama dayal nyulu baja kalbal, nyulu kalbal nyulu baja, mara mumbungu yambada wubul mumbungu, kunil, mayi-kuku yabarrka yinil-kuku junkurr karra-ji dayan, kariku mayi-nukal wula-kuku-kari, kari kalbal wubul-kari, mayi-binal wula-binal-kari nyulu kari binal yambada jina yijarrin-ji.

analysis:
wulbuman-angka balka-ny mayi-binal nyubun bama daya-l nyulu baja kalbal, nyulu kalbal nyulu baja, mara mumbu-ngu yambada wubul mumbu-ngu, kuni-l, mayi-kuku yabarrka yinil-kuku junkurr karra-ji daya-ny, kariku mayi-nuka-l wula-kuku-kari, kari kalbal wubul-kari, mayi-binal wula-binal-kari nyulu kari binal yambada jina yijarri-ny-ji | old.woman said plant-knowledge one person feeds it too heals, it heals it too, hand wrong-LOC or dose wrong-LOC, kills, plant-lore always poison-word strong tied-with given, never food-use poison-word-less, NEG medicine dose-less, plant-knowledge poison-knowledge-less it NEG knowledge but trap set-with

evidence:
mumbu-nga LOC(u->? mumbu u-final -> mumbu-ngu) FIX mumbungu; plant-knowledge-without-danger-knowledge-is-a-trap


frame: flora
words_used: ["juku", "wabarr", "milbil", "jarral", "kujil", "bunday", "wawu-jirray", "daji"]
loans_used: []
evidence: the-trees-outlast-us-and-teach-the-truest-love
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T07:48:47.852693+00:00
updated_at: 2026-07-03T07:52:08.615482+00:00
english:
The old man said the trees outlast the people who plant them, the camps that shelter beneath them, and the very names once given to them, and this is their deepest teaching, for a person who plants and tends a tree they will never sit under is practicing the truest kind of love, the kind that gives to a future it cannot see and asks for nothing back, and this, he said, is how the country itself loves.

kuku:
Mukulungku dingkarangka balkan juku ngangan-baja janay bama jana jarranmuny, bayan janka-dukurr wabarr-manilmuny, kuku-yiku ngadiku dayanmuny baja, yinya nyungu milbil bada bajaku, bama nyulu juku jarral kujil nyulu kariku ngunduku bundal nyulu wawu-jirray ngadiku bajaku murninya, yinya nyulu daji wungar-kadalmu nyulu kari nyajil yamba nyubun kari babajil, yinya, nyulu balkan, yala bubu nyulu-nyulu wawu-jirray.

analysis:
mukul-ungku dingkar-angka balka-ny juku nganga-ny-baja jana-y bama jana jarra-ny-muny, bayan janka-dukurr wabarr-ma-ni-l-muny, kuku ngadiku daya-ny-muny baja, yinya nyungu milbi-l bada bajaku, bama nyulu juku jarra-l kuji-l nyulu kariku ngundu-ku bunda-l nyulu wawu-jirray ngadiku bajaku murni-nya, yinya nyulu daji wungar-kada-l-mu nyulu kari nyaji-l yamba nyubun kari babaji-l, yinya, nyulu balka-ny, yala bubu nyulu-nyulu wawu-jirray | old man said trees outlast people they planted-from, camp beneath sheltered-from, name once given-from too, that its teaching deep most, person he tree plants tends he never near-LOC sits he love truest very practices, that it gift future-to it NEG sees thing one NEG asks, that, he said, as country itself loves


frame: flora
words_used: ["bubu", "juku", "janyji", "jarral", "wunay", "wabarr", "mayi", "dayal"]
loans_used: []
evidence: live-as-the-good-tree-lives-and-return-gently
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T07:48:47.852693+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
The old woman's last teaching about the plants was this: you did not make the country and you cannot own it, you were made by it and you belong to it, as the tree belongs to the ground it grows in, so live as the good tree lives, taking only what you need, giving shade and fruit and shelter freely, harming nothing you do not have to, and going back gently into the ground that made you when your season ends.

kuku:
Wulbumanangka nyungu milbil bada mayimuny yinya: yundu kari bubu bungan yundu kariku karrbal, bubu-bu yundu bunganmuny yundu bubu-mundu karra, juku yala bubu-mundu karra nyulu ngundu jarralmuny, wuna juku yukil yala wunay, nganga wanya yundu wawu-manil manil, wabarr mayi bayan baja dayal, yamba nyubun kari mumbu-bungal yundu kari murni-manda, bubu-mundu kima nyunba yundu bunganmuny yundu wungar dumban.

analysis:
wulbuman-angka nyungu milbi-l bada mayi-muny yinya: yundu kari bubu bunga-ny yundu kariku karrba-l, bubu-bu yundu bunga-ny-muny yundu bubu-mundu karra, juku yala bubu-mundu karra nyulu ngundu jarra-l-muny, wuna juku yukil yala wuna-y, nganga wanya yundu wawu-ma-ni-l mani-l, wabarr mayi bayan baja daya-l, yamba nyubun kari mumbu-bunga-l yundu kari murni-ma-nda, bubu-mundu kima nyunba yundu bunga-ny-muny yundu wungar dumba-ny | old.woman her teaching last plants-about this: you NEG country made you never own, country-INST you made-of you country-toward belong, tree as ground-toward belongs it near grows-of, live tree good as lives, just what you want takes, shade fruit shelter too gives, thing one NEG harms you NEG have.to, ground-toward gently return you made-of you season ends


frame: questions
words_used: ["karrkay", "baya", "bunday", "babaji", "wanya", "wanjabu", "wanyurrinku", "milbil"]
loans_used: []
evidence: wanya/wanjabu/wanyurrinku interrogatives; babaji 'ask'; a-child's-chain-of-questions
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-03T08:07:30.903668+00:00
english:
The small child sat by the fire and asked the old man a chain of questions all at once: who made the very first fire, and where did they find it, and why does the fire die if we do not feed it wood? And the old man laughed and said those are three good questions with one answer: sit, watch, and wait, and the fire itself will teach you.

kuku:
Karrkay buban baya ngunduku bundan mukulungku dingkar babajin kuku wubulku nyubunku: wanya baya ngadiku bajaku bungan, wanjabu jana manin, wanyurrinku baya wulal ngana kari juku dayanya? Mukulungku dingkarangka yajarrin balkan yinya kuku kulur yukil nyubun-kuku-daji: bunda, nyaji, kalka, baya nyulu-nyulu yundu milbil.

analysis:
karrkay buban baya ngundu-ku bunda-ny mukul-ungku dingkar babaji-ny kuku wubul-ku nyubun-ku: wanya baya ngadiku bajaku bunga-ny, wanjabu jana mani-ny, wanyurrinku baya wula-l ngana kari juku daya-nya? mukul-ungku dingkar-angka yajarri-ny balka-ny yinya kuku kulur yukil nyubun-kuku-daji: bunda, nyaji, kalka, baya nyulu-nyulu yundu milbi-l | child small fire near sat old man asked questions all one-DAT: who fire first very made, where.to they found, why fire dies we NEG wood give-SUB? old man laughed said those questions three good one-answer: sit, watch, wait, fire itself you teaches


frame: questions
words_used: ["buban", "wulbuman", "babaji", "wanja", "bana", "wanyu", "wanjaburr", "buyi"]
loans_used: []
evidence: wanja/wanyu/wanjaburr; kunarangkal-nga LOC; answering-a-question-with-questions
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T04:22:22.593599+00:00
english:
When the boy asked the old woman where the water was hidden in the dry country, she did not tell him but asked him back three questions of her own: what do the deep-rooted trees know that the shallow ones do not, and which way do the birds fly at dusk, and where does the ground stay damp long after the rain has gone?

kuku:
Buban wulbuman babajinnya wanja bana bubu-kiway buyanmuny, nyulu kari balkan yambada nyulu babajin jananka kuku kulur nyungu-nyungu: wanyu juku bangkan-jarra binal juku bangkan-buban kari binalmuny, wanjaburr buyi marra-warri kunarangkalba, wanja bubu duna janan kalbay bana dunganya ngadiku?

analysis:
buban wulbuman babaji-ny-nya wanja bana bubu-kiway buya-ny-muny, nyulu kari balka-ny yambada nyulu babaji-ny jana-nka kuku kulur nyungu-nyungu: wanyu juku bangkan-jarra binal juku bangkan-buban kari binal-muny, wanjaburr buyi marra-warri kunarangkal-ba, wanja bubu duna jana-ny kalbay bana dunga-nya ngadiku? | boy old.woman asks-SUB where water dry-country hidden-of, she NEG told but she asked them-for questions three her.own: what tree deep-root knows tree shallow-root NEG knows-ABL, which.way birds fly dusk-LOC, where ground damp stays long water gone-SUB after? | ...


frame: questions
words_used: ["balbil", "babaji", "dandi", "jina", "nyaji-way", "wanjarr", "wanyu", "wanjaburr"]
loans_used: []
evidence: wanjarr/wanyu/wanjaburr; nyaji-wan RECIP; testing-the-hunter-with-a-hard-question
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-03T08:07:30.903668+00:00
english:
The old man tested the young hunter with a hard question before letting him go out alone: when you find two sets of tracks crossing, how do you know which is older, which animal is bigger, which way each was going, and whether the beast is still near or long gone? And the young man had to answer every part before the old man nodded.

kuku:
Mukulungku dingkarangka warru-balbi-bama babajin kuku dandibu ngadiku nyulu nyulu-nyulu dungayka: yundu jina jambul nyaji-way manilnya, wanjarr yundu binal wanyu mukul, wanyu minya yalbay, wanjaburr nyubun nyubun dunganmuny, yambada minya nyulu ngundu yambada kala-kalbay dunganmuny? Warru nyulu balkan yamba wubulku ngadiku mukul nyulu kuku-yukil-manin.

analysis:
mukul-ungku dingkar-angka warru-balbi-bama babaji-ny kuku dandi-bu ngadiku nyulu nyulu-nyulu dunga-y-ka: yundu jina jambul nyaji-way mani-l-nya, wanjarr yundu binal wanyu mukul, wanyu minya yalbay, wanjaburr nyubun nyubun dunga-ny-muny, yambada minya nyulu ngundu yambada kala-kalbay dunga-ny-muny? warru nyulu balka-ny yamba wubul-ku ngadiku mukul nyulu kuku-yukil-ma-ni-ny | old man young-hunter asked question hard-INST before he himself go-DAT: you tracks two crossing find-SUB, how you know which older, what animal big, which.way each was going-of, or animal it near or far.away gone-of? young he answered thing all before old he agreed


frame: questions
words_used: ["karrkay", "babaji", "jiri", "wanyu", "kambi", "wanyurrinku", "dawar", "wanjarrinya"]
loans_used: []
evidence: wanyu/wanyurrinku/wanjarrinya; wungar-nga LOC; questions-about-the-sky
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T03:50:48.615824+00:00
english:
The children were full of questions about the sky, and the old woman answered as many as she could: what is the moon and why does it change, where do the stars go in the daytime, how far away is the sun, why does the rainbow come only after rain, and what are those white paths of stars that cross the whole night sky?

kuku:
Karrkay-karrkay babaji-mabi jiri-mundu, wulbumanangka balkan wanyu nyulu balkalmuny: wanyu kambi wanyurrinku nyulu yindu-manda, wanja dawar dungay wungara, wanjarrinya kala-kalbay jalbay, wanyurrinku ngamu-bulmba bana ngadiku nganga kadanya, wanyu yinya dawar-baral kambar jiri wubulku wujurr nyaji-way-mba?

analysis:
karrkay-karrkay babaji-mabi jiri-mundu, wulbuman-angka balka-ny wanyu nyulu balka-l-muny: wanyu kambi wanyurrinku nyulu yindu-ma-nda, wanja dawar dunga-y wungar-a, wanjarrinya kala-kalbay jalbay, wanyurrinku ngamu-bulmba bana ngadiku nganga kada-nya, wanyu yinya dawar-baral kambar jiri wubul-ku wujurr nyaji-way-mba? | children question-full sky-toward, old.woman answered what she answer-ABL: what moon why it changes, where star goes day-LOC, how.far sun, why rainbow rain after only comes, what that star-road white sky all night cross.each.other-LOC? | ...


frame: questions
words_used: ["kuku", "binal", "babaji", "wanyu", "wanja", "wanyurrinku", "karrkay", "mukul"]
loans_used: []
evidence: why-is-the-most-important-question
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said the most important question a person can learn to ask is not what or where but why, for a child who only asks what a thing is stays a child, but a child who asks why the thing is so, why it must be done this way, why the old law holds, is a child already becoming an elder, so he welcomed the endless why-questions and never told a child to stop asking.

kuku:
Mukulungku dingkarangka balkan kuku yukil bajaku bama binalman babajinka nyulu kari wanyu wanja yambada wanyurrinku, karrkay nyulu nganga babajil wanyu yamba nyubun nyulu karrkay janan, yambada karrkay nyulu babajil wanyurrinku yamba yala, wanyurrinku yala bungal, wanyurrinku kuku ngadiku karrbal, nyulu karrkay ngadiku mukul-manda, nyulu wawu-minibu wanyurrinku-kuku bada-kari karrban kariku karrkay balkan babajil bawanka.

analysis:
mukul-ungku dingkar-angka balka-ny kuku yukil bajaku bama binal-ma-ny babaji-nka nyulu kari wanyu wanja yambada wanyurrinku, karrkay nyulu nganga babaji-l wanyu yamba nyubun nyulu karrkay jana-ny, yambada karrkay nyulu babaji-l wanyurrinku yamba yala, wanyurrinku yala bunga-l, wanyurrinku kuku ngadiku karrba-l, nyulu karrkay ngadiku mukul-ma-nda, nyulu wawu-mini-bu wanyurrinku-kuku bada-kari karrba-ny kariku karrkay balka-ny babaji-l bawa-nka | old man said question good most person learns ask-DAT it NEG what where but why, child he just asks what thing one it child stands, but child he asks why thing so, why so done, why law old holds, he child already elder-becomes, he gladly why-question endless kept never child said ask-DAT leave | ...


frame: questions
words_used: ["kuni-way", "baya", "janyji", "dingkar", "babaji", "wanyu", "miyil", "murni"]
loans_used: []
evidence: kuni-way RECIP; stopping-a-quarrel-with-a-question
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
An argument broke out at the fire, and the old woman stopped it by asking the two men one question each: to the first she said, what did you actually see with your own eyes, not what you were told; and to the second she said, what did you actually do, not what you meant to do; and by the time each had answered honestly the quarrel had already dissolved.

kuku:
Kuni-way wandin baya ngunduku, wulbumanangka kajan nyulu dingkar jambul babajin kuku nyubun nyubunku: ngadiku nyulu balkan, wanyu yundu nyaji nyungu miyilbu, kari yundu balkanmuny; jambulku nyulu balkan, wanyu yundu murni, kari yundu murnilku wawu-manilmuny; jana nyubun nyubun kuku-yukil-manin ngadiku kuni-way bada-manin.

analysis:
kuni-way wandi-ny baya ngundu-ku, wulbuman-angka kaja-ny nyulu dingkar jambul babaji-ny kuku nyubun nyubun-ku: ngadiku nyulu balka-ny, wanyu yundu nyaji nyungu miyil-bu, kari yundu balka-ny-muny; jambul-ku nyulu balka-ny, wanyu yundu murni, kari yundu murni-l-ku wawu-ma-ni-l-muny; jana nyubun nyubun kuku-yukil-ma-ni-ny ngadiku kuni-way bada-ma-ni-ny | fight arose fire near, old.woman stopped she man two asked question one one-DAT: first she said, what you saw your eye-INST, NEG you told-of; second she said, what you did, NEG you do-DAT meant-of; they one one answered.honestly before fight dissolved | ...


frame: questions
words_used: ["kalbal", "yinil", "wanyu", "buyun", "wanjamuny", "wanja-wanja", "wanyurrinku", "binal"]
loans_used: []
evidence: wanyu/wanjamuny/wanja-wanja/wanyurrinku; I-do-not-know-steadies-more-than-false-comfort
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
The young woman came to the old healer confused and afraid, pouring out questions: what is this sickness, where did it come from, how long will it last, why did it choose me, and will I get well again? And the old woman held her hands and answered the questions she could and said honestly of the others, I do not know, and that honesty steadied the frightened girl more than any false comfort.

kuku:
Karrkay-jalbu kalbal-mukulmundu kadan milka-murruji yinil-ji, kuku badan: wanyu yinya buyun, wanjamuny nyulu kadan, wanja-wanja nyulu janay, wanyurrinku nyulu ngayku manin, ngayu kalba baja? Wulbumanangka nyungu mara karrban balkan kuku nyulu balkalmuny balkan yukil yindumuny, ngayu kari binal, yinya kuku-yukil nyulu jalbu yinil-ji kajan ngulkurr-baja kuku-mumbu wubulmuny.

analysis:
karrkay-jalbu kalbal-mukul-mundu kada-ny milka-murruji yinil-ji, kuku bada-ny: wanyu yinya buyun, wanjamuny nyulu kada-ny, wanja-wanja nyulu jana-y, wanyurrinku nyulu ngayku mani-ny, ngayu kalba baja? wulbuman-angka nyungu mara karrba-ny balka-ny kuku nyulu balka-l-muny balka-ny yukil yindu-muny, ngayu kari binal, yinya kuku-yukil nyulu jalbu yinil-ji kaja-ny ngulkurr-baja kuku-mumbu wubul-muny | girl healer-toward came confused fear-COMIT, questions poured: what that sickness, where-from it came, when it lasts, why it me took, I heal too? old.woman her hand held said what she answer-ABL said honestly other-of, I NEG know, that honesty it girl fear-COMIT steadied more false-comfort all-ABL | ...


frame: questions
words_used: ["kuku", "bayan", "wanya", "wanyu", "wanja", "bubu", "jawun", "janyji"]
loans_used: []
evidence: bayan-yindu-nga LOC; where-is-your-country-is-who-are-you-in-disguise
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
The old man taught the boys that the right first question at a strange camp is not who are you or what do you want but where is your country, for the answer places a stranger in the whole web of relations at once, telling you who their people are, how they are tied to yours, and what law holds between you, so that where is your country is really the question who are you in disguise.

kuku:
Mukulungku dingkarangka warru-warru milbin kuku ngadiku yukil bayan-yindungu nyulu kari wanya yundu yambada wanyu yundu wawu-manil yambada wanja yundu bubu, kuku-yukil bama-yindu kajal jawun-karra wubulku nyubunku, balkal wanya nyungu bama, wanjarr jana yundunji kajanmuny, wanyu kuku yundu-yindu jambul karrbal, wanja yundu bubu nyulu bajaku wanya yundu jindu-mabi.

analysis:
mukul-ungku dingkar-angka warru-warru milbi-ny kuku ngadiku yukil bayan-yindu-ngu nyulu kari wanya yundu yambada wanyu yundu wawu-ma-ni-l yambada wanja yundu bubu, kuku-yukil bama-yindu kaja-l jawun-karra wubul-ku nyubun-ku, balka-l wanya nyungu bama, wanjarr jana yundu-nji kaja-ny-muny, wanyu kuku yundu-yindu jambul karrba-l, wanja yundu bubu nyulu bajaku wanya yundu jindu-mabi | old man young.men taught question first good strange-camp-LOC it NEG who you or what you want but where your country, answer stranger places relations all one-DAT, tells who their people, how they you-with tied-of, what law you-two between holds, where your country it truly who you disguise-like | ...


frame: questions
words_used: ["kuku", "mayi", "minya", "dawar", "babaji", "wanyu", "wanja", "wanjaku"]
loans_used: []
evidence: wanyu/wanya/wanja/wanja-wanja/wanjaku; the-naming-game
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T04:43:20.229741+00:00
english:
The old woman played a naming game with the little ones every evening: she would point at a plant, an animal, a star, a tool, and ask what is this, whose is that, where does this one live, when does that one come, which of these can you eat, until the children knew a thousand names and did not even know they had been learning the whole time.

kuku:
Wulbumanangka kuku-yiku-yajarr bungan buban-buban nyubun-nyubun kunarangkal wubulku: nyulu jarra-manil mayi, minya, dawar, kalka, babajil wanyu yinya, wanya nyungu, wanja yinya nyubun wunay, wanja-wanja yinya kadan, wanjaku yinya yundu nukalmuny, dukul karrkay-karrkay binal wubul kuku kari jana binal jana binalmanmuny wungar wubulku.

analysis:
wulbuman-angka kuku-yiku-yajarr bunga-ny buban-buban nyubun-nyubun kunarangkal wubul-ku: nyulu jarra-ma-ni-l mayi, minya, dawar, kalka, babaji-l wanyu yinya, wanya nyungu, wanja yinya nyubun wuna-y, wanja-wanja yinya kada-ny, wanjaku yinya yundu nuka-l-muny, dukul karrkay-karrkay binal wubul kuku kari jana binal jana binal-ma-ny-muny wungar wubul-ku | old.woman name-game made little.ones each evening: she points plant, animal, star, tool, asks what that, whose that, where that one lives, when that comes, which.one that you eat-of, at.last children know thousand names NEG they know they learning-of time all | ...


frame: questions
words_used: ["balbil", "bubu", "babaji", "wanja", "darrba", "wanjaburr", "wanjarrinya", "bana"]
loans_used: []
evidence: burri-nga LOC; hunting-is-a-conversation-of-questions
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T10:58:37.221190+00:00
english:
The old man said a good hunter asks the country questions all day long and reads its answers in the signs: where did the wallaby feed, when did it pass, which way did it go, how many were there, is the water near, so that hunting is really a long conversation of questions and answers between the hunter and the land, and the one who asks well eats well.

kuku:
Mukulungku dingkarangka balkan balbi-bama yukil bubu babajil wungar kalbay wubulku ngaral nyungu kuku-yukil wari-nga: wanja darrba nukan, wanja-wanja nyulu jilban, wanjaburr nyulu dungan, wanjarrinya janan, bana ngundu, balbil nyulu bajaku kuku kalbay kuku-babaji kuku-yukil baja balbi-bama bubu jambulmuny, bama nyulu yukil babajil nyulu yukil nukal.

analysis:
mukul-ungku dingkar-angka balka-ny balbi-bama yukil bubu babaji-l wungar kalbay wubul-ku ngara-l nyungu kuku-yukil wari-nga: wanja darrba nuka-ny, wanja-wanja nyulu jilba-ny, wanjaburr nyulu dunga-ny, wanjarrinya jana-ny, bana ngundu, balbi-l nyulu bajaku kuku kalbay kuku-babaji kuku-yukil baja balbi-bama bubu jambul-muny, bama nyulu yukil babaji-l nyulu yukil nuka-l | old man said hunter good country asks day long all reads its answer sign-LOC: where wallaby fed, when it passed, which.way it went, how.many were, water near, hunting it truly conversation long question answer too hunter land between, person he well asks he well eats | ...


frame: questions
words_used: ["karrkay", "babaji", "wanyurrinku", "wumbul", "bana", "wula", "ngawa", "milka"]
loans_used: []
evidence: a-people-is-as-wise-as-its-children-are-free-to-ask
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The little boy would not stop asking why, and though the others grew tired of it the old man never did, for when the boy asked why the sun is hot, why the water flows down, why the old people died, why the baby cries, the old man saw not a nuisance but a mind waking up, and he said a people is only ever as wise as its children are free to ask.

kuku:
Karrkay buban kariku bawan babajinka wanyurrinku, bama yindu baja-burray-manin yambada mukulungku dingkarangka kariku, karrkay babajinnya wanyurrinku kala-kalbay wumbul, wanyurrinku bana bada dungay, wanyurrinku bama mukul wulan, wanyurrinku ngawa badil, mukulungku dingkarangka nyajin kari mumbu yambada milka wandin, nyulu balkan bama nyulu nganga binal yala karrkay nyungu yamba-kari babajinka.

analysis:
karrkay buban kariku bawa-ny babaji-nka wanyurrinku, bama yindu baja-burray-ma-ni-ny yambada mukul-ungku dingkar-angka kariku, karrkay babaji-ny-nya wanyurrinku kala-kalbay wumbul, wanyurrinku bana bada dunga-y, wanyurrinku bama mukul wula-ny, wanyurrinku ngawa badi-l, mukul-ungku dingkar-angka nyaji-ny kari mumbu yambada milka wandi-ny, nyulu balka-ny bama nyulu nganga binal yala karrkay nyungu yamba-kari babaji-nka | child small never left ask-DAT why, people other tired-became but old man NEG, child asks-SUB why sun hot, why water down flows, why people old died, why baby cries, old man saw NEG nuisance but mind woke, he said people it just wise as children its free ask-DAT | ...


frame: questions
words_used: ["daji-way", "dukurr", "babaji", "wanyu", "dayal", "wanya", "kuku-junkurr", "kaki"]
loans_used: []
evidence: daji-way-bubu-nga LOC; kaki; the-careful-questions-of-trade
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:23:37.213746+00:00
english:
At the trading ground the old man taught the young the careful questions of exchange: what is this worth to you, what will you give for it, is this a fair trade, who vouches for the quality, and what happens if the thing fails, so that a trade was never a silent grab but a spoken agreement in which every question was asked and answered before a single thing changed hands.

kuku:
Daji-way-bubungu mukulungku dingkarangka warru milbin kuku wawu-karrba daji-waymuny: wanyu yinya yundunka yukil, wanyu yundu dayal yinyanka, yinya daji-way yukil, wanya kuku-junkurr yamba yukilmuny, wanyu bungal kaki yamba bawanya, daji-way nyulu kariku bajaku dandi-bungal yambada kuku-junkurr balkal wanja kuku nyubun wubulku babajin kuku-yukil-manin ngadiku yamba nyubun mara-mundu murninmuny.

analysis:
daji-way-bubu-ngu mukul-ungku dingkar-angka warru milbi-ny kuku wawu-karrba daji-way-muny: wanyu yinya yundu-nka yukil, wanyu yundu daya-l yinya-nka, yinya daji-way yukil, wanya kuku-junkurr yamba yukil-muny, wanyu bunga-l kaki yamba bawa-nya, daji-way nyulu kariku bajaku dandi-bunga-l yambada kuku-junkurr balka-l wanja kuku nyubun wubul-ku babaji-ny kuku-yukil-ma-ni-ny ngadiku yamba nyubun mara-mundu murni-ny-muny | trade-ground-LOC old man young taught questions careful exchange-of: what that you-for worth, what you give it-for, that trade fair, who vouches thing good-of, what happens if thing fails-SUB, trade it never silent-grab but agreement spoken where question each all asked answered before thing one hand-toward changed | ...


frame: questions
words_used: ["mumbu", "babaji", "wanyu", "wawu", "dandi", "dakwuy", "yinil", "kalbal"]
loans_used: []
evidence: help-first-questions-after
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
The old woman said when a person comes to you in trouble the first question is never what did you do wrong but what do you need right now, for the time for the hard questions of blame and cause comes later, and a person bleeding or starving or terrified needs help first and questions after, so she fed and warmed and calmed the troubled one before she ever asked them a single thing.

kuku:
Wulbumanangka balkan bama yundunka mumbu-mundu kadanya kuku ngadiku nyulu kari wanyu yundu mumbu murni yambada wanyu yundu wawu-manil ngadiku-baja, wungar kuku dandi mumbu-daji kadalmuny ngadiku-mundu, bama mula-badanya dakwuy yinil-ji baja kalbal ngadiku babaji ngadiku-mundu, nyulu dayan wumbul-manin kajan mumbu-bama ngadiku nyulu jananka kuku nyubun babajinmuny.

analysis:
wulbuman-angka balka-ny bama yundu-nka mumbu-mundu kada-nya kuku ngadiku nyulu kari wanyu yundu mumbu murni yambada wanyu yundu wawu-ma-ni-l ngadiku-baja, wungar kuku dandi mumbu-daji kada-l-muny ngadiku-mundu, bama mula-bada-nya dakwuy yinil-ji baja kalbal ngadiku babaji ngadiku-mundu, nyulu daya-ny wumbul-ma-ni-ny kaja-ny mumbu-bama ngadiku nyulu jana-nka kuku nyubun babaji-ny-muny | old.woman said person you-for trouble-toward comes-SUB question first it NEG what you wrong did but what you need now, time question hard blame-cause comes-of later, person blood-falls-SUB starving fear-COMIT too help first question after, she fed warmed calmed troubled-person before she them-for question one asked-of | ...


frame: questions
words_used: ["babaji", "kuku", "wanyu", "wanyurrinku", "milka", "kulur", "wungar", "nyajil"]
loans_used: []
evidence: kaki; the-one-question-riddle-reveals-the-child
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T14:57:32.696919+00:00
english:
The old man asked the boy a riddle that had no single answer: if you could ask the very first ancestor one question, and only one, what would you ask, and why that one above all the others? And the boy thought for three days, and the answer he finally gave, and the way he had wrestled with the choosing, told the old man more about the boy than any test of strength or skill ever could.

kuku:
Mukulungku dingkarangka buban babajin kuku-kuda nyubun-kuku-daji-kari: kaki yundu babaji ngadiku-bama ngadiku bajaku kuku nyubun, nyubun nganga, wanyu yundu babajil, wanyurrinku yinya wubulmuny? Buban milkabu baykan kulur wungar, kuku-yukil nyulu ngadiku dayan, yala nyulu jarra-manin manilmuny, mukulungku dingkarangka balkan ngulkurr-baja bubanmuny yamba nyubun junkurr janka-yukil baja nyajilmuny.

analysis:
mukul-ungku dingkar-angka buban babaji-ny kuku-kuda nyubun-kuku-daji-kari: kaki yundu babaji ngadiku-bama ngadiku bajaku kuku nyubun, nyubun nganga, wanyu yundu babaji-l, wanyurrinku yinya wubul-muny? buban milka-bu bayka-ny kulur wungar, kuku-yukil nyulu ngadiku daya-ny, yala nyulu jarra-ma-ni-ny mani-l-muny, mukul-ungku dingkar-angka balka-ny ngulkurr-baja buban-muny yamba nyubun junkurr janka-yukil baja nyaji-l-muny | old man boy asked riddle answer-single-less: if you ask ancestor first very question one, one only, what you ask, why that all-ABL? boy thought three days, answer he finally gave, how he wrestled choosing-of, old man said more boy-of thing one strength skill too see-ABL | ...


frame: questions
words_used: ["kuku", "babaji", "wawu", "binal", "wanyurrinku", "warri", "jilbay", "mayi"]
loans_used: []
evidence: which-questions-to-ask-and-never-ask
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:23:37.213746+00:00
english:
The old woman said there are questions you must never ask aloud and questions you must never fail to ask, and the wisdom of a whole life is learning which is which: never ask a grieving person why so soon, never ask a proud person whether they failed, but always ask a departing traveller whether they have water and food, and always ask a silent child what is wrong.

kuku:
Wulbumanangka balkan kuku nyubun-nyubun yundu kariku babaji kuku-mundu kuku nyubun-nyubun yundu kariku babajil-kari, wawu kalbay wubulku binalman wanyu wanya: kariku wawu-mumbu-bama babaji wanyurrinku warri, kariku wawu-junkurr-bama babaji nyulu kaka-manin, yambada yabarrka jilba-bama babaji nyulu bana mayi karrbalmuny, yabarrka karrkay dandi babaji wanyu mumbu.

analysis:
wulbuman-angka balka-ny kuku nyubun-nyubun yundu kariku babaji kuku-mundu kuku nyubun-nyubun yundu kariku babaji-l-kari, wawu kalbay wubul-ku binal-ma-ny wanyu wanya: kariku wawu-mumbu-bama babaji wanyurrinku warri, kariku wawu-junkurr-bama babaji nyulu kaka-ma-ni-ny, yambada yabarrka jilba-bama babaji nyulu bana mayi karrba-l-muny, yabarrka karrkay dandi babaji wanyu mumbu | old.woman said question certain you never ask aloud question certain you never fail-ask, wisdom life long all learns which which: never grieving-person ask why so.soon, never proud-person ask he failed, but always traveller ask he water food holds-of, always child silent ask what wrong | ...


frame: questions
words_used: ["bama", "yulmbarril", "babaji", "wanjamuny", "wanja-wanja", "bana", "mayi", "baral"]
loans_used: []
evidence: wanjamuny/wanja-wanja/wanyu; the-hospitality-questions-in-order
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T07:17:23.800480+00:00
english:
When the strangers arrived the old man greeted them and asked the old questions of hospitality in the proper order: where have you come from, how long is your road, are your people well, do you need water and food and rest, and only much later, when they had eaten and rested, did he ask the last question, what has brought you all this way to us?

kuku:
Bama-yindu kadanya mukulungku dingkarangka jana yulmbarrilbu babajin kuku ngadiku dayal-yamba yukil-dukurr: wanjamuny yundu kadan, wanja-wanja yundu baral, yundu bama yukil, yundu bana mayi wawu-manil, mara-kunbanka baja, ngadiku-baja bajaku, jana nukan mara-kunban, nyulu babajin kuku bada, wanyu yundu ngananka baral kalbay yinya wubulku kadanmuny?

analysis:
bama-yindu kada-nya mukul-ungku dingkar-angka jana yulmbarril-bu babaji-ny kuku ngadiku daya-l-yamba yukil-dukurr: wanjamuny yundu kada-ny, wanja-wanja yundu baral, yundu bama yukil, yundu bana mayi wawu-ma-ni-l, mara-kunba-nka baja, ngadiku-baja bajaku, jana nuka-ny mara-kunba-ny, nyulu babaji-ny kuku bada, wanyu yundu ngana-nka baral kalbay yinya wubul-ku kada-ny-muny? | strangers come-SUB old man them welcome-INST asked questions hospitality good-order: where-from you came, when your road, your people well, you water food want, to-rest too, much.later very, they ate rested, he asked question last, what you us-for road long that all came-of? | ...


frame: questions
words_used: ["karrkay", "binal", "babaji", "wanyu", "nyaji", "kuku-junkurr", "milka", "dukurr"]
loans_used: []
evidence: dukurr-bu LOC; ngala-nga LOC; outward-questions-make-clever-inward-make-wise
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said a child learns the world by asking what is that over and over, but a person becomes wise by learning to ask a deeper question of themselves: not what is that, but what am I not seeing, what am I assuming, what would change my mind, for the questions we turn outward make us clever and the questions we turn inward make us wise.

kuku:
Wulbumanangka balkan karrkay bubu binalman babajilbu wanyu yinya jambulku wubulku, yambada bama binal-manda binalman babajinka kuku bada nyulu-nyulumuny: kari wanyu yinya, yambada wanyu ngayu kari nyaji, wanyu ngayu kuku-junkurr karrbal, wanyu ngayku milka yindu-manil, kuku ngana ngalanga wandiman ngana binal-manil kuku ngana dukurr-bu wandiman ngana wawu-yukil-manil.

analysis:
wulbuman-angka balka-ny karrkay bubu binal-ma-ny babaji-l-bu wanyu yinya jambul-ku wubul-ku, yambada bama binal-ma-nda binal-ma-ny babaji-nka kuku bada nyulu-nyulu-muny: kari wanyu yinya, yambada wanyu ngayu kari nyaji, wanyu ngayu kuku-junkurr karrba-l, wanyu ngayku milka yindu-ma-ni-l, kuku ngana ngala-nga wandi-ma-ny ngana binal-ma-ni-l kuku ngana dukurr-bu wandi-ma-ny ngana wawu-yukil-ma-ni-l | old.woman said child world learns ask-INST what that again all, but person wise-becomes learns ask-DAT question deep himself-of: NEG what that, but what I NEG see, what I assumption hold, what my mind changes, question we outside turn we clever-makes question we inside turn we wise-makes | ...


frame: questions
words_used: ["babaji", "wanyu", "minya", "junkurr", "warri", "bana", "bilngkumu", "bubu"]
loans_used: []
evidence: bana-nga/bubu-nga LOC; strongest-at-what-and-where
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The boy asked the old man which was the strongest animal, and the old man turned it into a lesson by asking back a chain of his own: strongest at what — at lifting, at running, at holding on, at going without water, at surviving fire, for the crocodile is strongest in the water and useless on the ridge, and the question which is strongest has no answer until you first ask, strongest for what task and in what place?

kuku:
Buban mukulungku dingkar babajin wanyu minya junkurr bajaku, mukulungku dingkarangka yinya milbil-manin babajin kuku nyungu-nyungu: junkurr wanyunka — jarrakulbalka, warrinka, karrbanka, bana-karibu janayka, baya wula-karibu, bilngkumu junkurr bajaku bananga jina-kiway yamba-yukil-kari, kuku wanyu junkurr nyulu kuku-daji-kari yundu ngadiku babajil, junkurr wanyu kirrajinka wanja bubungu?

analysis:
buban mukul-ungku dingkar babaji-ny wanyu minya junkurr bajaku, mukul-ungku dingkar-angka yinya milbil-ma-ni-ny babaji-ny kuku nyungu-nyungu: junkurr wanyu-nka, jarrakulba-l-ka, warri-nka, karrba-nka, bana-kari-bu jana-y-ka, baya wula-kari-bu, bilngkumu junkurr bajaku bana-nga jina-kiway yamba-yukil-kari, kuku wanyu junkurr nyulu kuku-daji-kari yundu ngadiku babaji-l, junkurr wanyu kirraji-nka wanja bubu-ngu? | boy old man asked what animal strong most, old man that lesson-made asked question his.own: strong what-for, lifting, running, holding, water-less-INST being, fire flame-less-INST, crocodile strong most water-LOC ridge useless, question what strong it answer-less you first ask, strong what task-for where ground-LOC? | ...


frame: questions
words_used: ["kuku", "dandi", "babaji", "jubi", "wawu", "wujurr", "daji-way", "milbil"]
loans_used: []
evidence: wujurr-bu LOC; the-hardest-questions-asked-of-oneself-in-the-dark
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:23:37.213746+00:00
english:
The old woman said the hardest question a person ever faces is asked in silence by their own conscience in the dark before sleep: did I act well today, was I fair, did I take more than I gave, did I turn away from someone who needed me, and she taught that a person who can lie awake honestly asking themselves these questions will grow good, while one who never asks them will not.

kuku:
Wulbumanangka balkan kuku dandi bajaku bama nyubun nyajil babajin dandi-bu nyungu-nyungu wawu-milka wujurr-bu wunay ngadiku: ngayu murni yukil yinya wungar, ngayu daji-way-yukil, ngayu manin ngulkurr-baja dayanmuny, ngayu bawan bama nyubun ngaya wawu-manilmuny, nyulu milbin bama nyulu wuna-janan kuku-yukil-bu nyulu-nyulu babajil kuku yinya nyulu yukil-manda, yambada nyulu kariku babajil nyulu kari.

analysis:
wulbuman-angka balka-ny kuku dandi bajaku bama nyubun nyaji-l babaji-ny dandi-bu nyungu-nyungu wawu-milka wujurr-bu wuna-y ngadiku: ngayu murni yukil yinya wungar, ngayu daji-way-yukil, ngayu mani-ny ngulkurr-baja daya-ny-muny, ngayu bawa-ny bama nyubun ngaya wawu-ma-ni-l-muny, nyulu milbi-ny bama nyulu wuna-jana-ny kuku-yukil-bu nyulu-nyulu babaji-l kuku yinya nyulu yukil-ma-nda, yambada nyulu kariku babaji-l nyulu kari | old.woman said question hard most person one faces asked silently his.own conscience dark-LOC sleep before: I acted well that day, I fair, I took more gave-of, I turned.away person one me needed-of, she taught person he lies.awake honestly-INST himself asks question that he good-becomes, but he never asks he NEG | ...


frame: questions
words_used: ["nyaji", "babaji", "kuku", "dandi", "milka", "baji-way", "kunya", "dukurr"]
loans_used: []
evidence: dukurr-bu LOC; baji-way RECIP; the-unanswerable-question-test
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T14:57:32.696919+00:00
english:
The old man ran a test where each boy had to ask the group a question that no one could answer, and it was harder than it sounds, for a good unanswerable question must be real and not just silly, must open a mystery worth thinking about, and the boy whose question made the whole camp fall silent and then argue late into the night had shown a rarer gift than any straight answer.

kuku:
Mukulungku dingkarangka nyaji-yamba bungan wanja buban nyubun-nyubun bama-wubul babajinka kuku bama nyubun kari kuku-yukil-manilmuny, nyulu dandi ngulkurr-baja ngaranmuny, kuku-yukil-kari yukil nyulu ngadiku kari nganga kuda, yamba-buyan yukil milkalka karra, buban nyulu nyungu kuku bayan wubulku dandi-bungan yalada baji-way wujurr dukurr-bu nyulu milbin daji kari-mabi ngulkurr-baja kuku-yukil murnimuny.

analysis:
mukul-ungku dingkar-angka nyaji-yamba bunga-ny wanja buban nyubun-nyubun bama-wubul babaji-nka kuku bama nyubun kari kuku-yukil-ma-ni-l-muny, nyulu dandi ngulkurr-baja ngara-ny-muny, kuku-yukil-kari yukil nyulu ngadiku kari nganga kuda, yamba-buya-ny yukil milka-l-ka karra, buban nyulu nyungu kuku bayan wubul-ku dandi-bunga-ny yala-da baji-way wujurr dukurr-bu nyulu milbi-ny daji kari-mabi ngulkurr-baja kuku-yukil murni-muny | old man test made where boy each group asks question person one NEG answer-of, it hard more sounds-of, unanswerable good it real NEG just silly, mystery good think-DAT worth, boy his question camp all silent-made then argue night deep-LOC he showed gift rare more straight-answer than | ...


frame: questions
words_used: ["ngamu", "wungar", "kuku", "babaji", "wanyu", "binal", "kanban", "kaki"]
loans_used: []
evidence: kaki; how-a-mother-answers-shapes-the-child
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said a mother's whole day is a stream of small questions the children ask, and how she answers them shapes what kind of people they become: does she say be quiet, I am busy, or does she say that is a good question, let us find out; does she guess to look clever, or admit when she does not know, for the child learns not just the answers but how to hold not-knowing.

kuku:
Wulbumanangka balkan ngamu nyungu wungar wubulku nyulu kuku buban-mabi karrkay babajilmuny, yala nyulu kuku-yukil-manil murnil wanyu bama jana janaymuny: nyulu balkan janay, ngayu kirraji-ji, yambada nyulu balkan yinya kuku yukil, ngana binalka; nyulu kanban-manil janka-yukil nyajinka, yambada balkan kaki nyulu kari binal, karrkay binalman kari nganga kuku-yukil yambada yala binal-kari karrbanka.

analysis:
wulbuman-angka balka-ny ngamu nyungu wungar wubul-ku nyulu kuku buban-mabi karrkay babaji-l-muny, yala nyulu kuku-yukil-ma-ni-l murni-l wanyu bama jana jana-y-muny: nyulu balka-ny janay, ngayu kirraji-ji, yambada nyulu balka-ny yinya kuku yukil, ngana binal-ka; nyulu kanban-ma-ni-l janka-yukil nyaji-nka, yambada balka-ny kaki nyulu kari binal, karrkay binal-ma-ny kari nganga kuku-yukil yambada yala binal-kari karrba-nka | old.woman said mother her day all it question small-like children ask-of, how she answers shapes what people they become-of: she says quiet-become, I busy-COMIT, or she says that question good, we find.out; she guesses clever look-DAT, or says if she NEG know, child learns NEG just answer but how not-know hold-DAT | ...


frame: questions
words_used: ["babaji", "kuku", "wanjabu", "wula", "wawu-karrba", "binal", "jinbi", "yinil"]
loans_used: []
evidence: wanjabu; the-oldest-question-deserves-an-honest-answer
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:01:10.660377+00:00
english:
The boy asked the old man the oldest question of all, the one every child asks: where do we go when we die? And the old man did not pretend to certainty but spoke honestly of what the old people believed and what he himself hoped and what no one can truly know, and he said the honest answer to the deepest question is worth more than a comfortable lie, even to a frightened child.

kuku:
Buban mukulungku dingkar babajin kuku ngadiku bajaku wubulmuny, nyubun karrkay wubulku babajilmuny: wanjabu ngana dungay ngana wulanya? Mukulungku dingkarangka kari kuku-junkurr-manin yambada balkan yukil bama mukul wawu-karrbanmuny nyulu-nyulu wawu-manilmuny yamba nyubun kari bajaku binalmuny, nyulu balkan kuku-yukil kuku bada bajakumuny ngulkurr-baja kuku-mumbu kima-muny, karrkay yinil-jinka baja.

analysis:
buban mukul-ungku dingkar babaji-ny kuku ngadiku bajaku wubul-muny, nyubun karrkay wubul-ku babaji-l-muny: wanjabu ngana dunga-y ngana wula-nya? mukul-ungku dingkar-angka kari kuku-junkurr-ma-ni-ny yambada balka-ny yukil bama mukul wawu-karrba-ny-muny nyulu-nyulu wawu-ma-ni-l-muny yamba nyubun kari bajaku binal-muny, nyulu balka-ny kuku-yukil kuku bada bajaku-muny ngulkurr-baja kuku-mumbu kima-muny, karrkay yinil-ji-nka baja | boy old man asked question oldest very all-ABL, one child all ask-of: where.to we go we die-SUB? old man NEG certainty-made but said honestly people old believed-of himself hoped-of thing one NEG truly know-of, he said honest.answer question deep most-of more comfortable-lie-ABL, child fear-COMIT-for too | ...


frame: questions
words_used: ["murni", "babaji", "kuku", "wawu-jirray", "dukul-wuri", "milbil", "buyun", "ngaral"]
loans_used: []
evidence: three-questions-before-you-criticise
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said before you correct anyone you should ask yourself three questions: is it true, is it kind, and is it needed, for a thing may be all three and still be worth saying, or true but cruel and pointless, and she taught that the person who runs every criticism through these three questions before speaking will wound far fewer people and be heeded by far more.

kuku:
Wulbumanangka balkan yundu bama nyubun murni-bungal ngadiku yundu nyulu-nyulu babaji kuku kulur: yinya kuku-yukil, yinya wawu-jirray, yinya wawu-manil, yamba nyulu kulur wubulku yambada yukil balkanka, yambada kuku-yukil yambada dukul-wuri kuku-daji-kari baja, nyulu milbin bama nyulu kuku-mumbu wubulku kuku kulur yinya-mundu balkal ngadiku nyulu buban-buban baja bama buyun-bungal ngulkurr wubulku ngaranmu.

analysis:
wulbuman-angka balka-ny yundu bama nyubun murni-bunga-l ngadiku yundu nyulu-nyulu babaji kuku kulur: yinya kuku-yukil, yinya wawu-jirray, yinya wawu-ma-ni-l, yamba nyulu kulur wubul-ku yambada yukil balka-nka, yambada kuku-yukil yambada dukul-wuri kuku-daji-kari baja, nyulu milbi-ny bama nyulu kuku-mumbu wubul-ku kuku kulur yinya-mundu balka-l ngadiku nyulu buban-buban baja bama buyun-bunga-l ngulkurr wubul-ku ngara-ny-mu | old.woman said you person one correct before you yourself ask question three: it true, it kind, it needed, thing it three all still good say-DAT, or true but cruel pointless too, she taught person he criticism all question three that-through says before he fewer person wound more all heeded | ...


frame: questions
words_used: ["karrkay", "babaji", "wanja", "wawubaja", "buyi", "bubu", "jiri", "wanjamuny"]
loans_used: []
evidence: kalbay-nga LOC(l)->kalbayba FIX; wanja/wanjamuny; a-hundred-where-questions
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T10:14:40.074257+00:00
english:
The children asked the old woman a hundred where-questions on the long walk: where does the river start, where do the birds sleep, where is the edge of the country, where does the sky touch the ground, where did the old people first come from; and she answered the ones with answers and, for the ones without, she said honestly that these were the questions the whole people had been asking since the beginning.

kuku:
Karrkay-karrkay wulbuman babajin wanja-kuku wubul baral kalbay-mba: wanja wawubaja ngadiku, wanja buyi wunay, wanja bubu-kunbayn, wanja jiri bubu kajal, wanjamuny bama mukul ngadiku bajaku kadan; nyulu kuku-yukil-manin kuku-yukil-jimuny, kuku-yukil-karimuny, nyulu balkan yukil kuku yinya bama wubulku babajinmuny ngadiku-mundu.

analysis:
karrkay-karrkay wulbuman babaji-ny wanja-kuku wubul baral kalbay-mba: wanja wawubaja ngadiku, wanja buyi wuna-y, wanja bubu-kunbayn, wanja jiri bubu kaja-l, wanjamuny bama mukul ngadiku bajaku kada-ny; nyulu kuku-yukil-ma-ni-ny kuku-yukil-ji-muny, kuku-yukil-kari-muny, nyulu balka-ny yukil kuku yinya bama wubul-ku babaji-ny-muny ngadiku-mundu | children old.woman asked where-question hundred road long-LOC: where river starts, where birds sleep, where country edge, where sky ground touches, where-from people old first came; she answered answer-COMIT-of, answer-PRIV-of, she said honestly question those people all asking-of beginning-from | ...


frame: questions
words_used: ["kuku", "mumbu", "babaji", "wanya", "wanyu", "dukul-wuri", "milbil", "warri"]
loans_used: []
evidence: dukul-wuri-nga LOC; wungar-nga LOC; the-right-questions-before-deciding
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-03T08:07:30.903668+00:00
english:
The old man said the difference between a good decision and a bad one is often just the questions you asked before making it: did I ask who this will affect, did I ask what could go wrong, did I ask whether I am deciding in anger, did I ask what the old people would have done, so that a slow decision with the right questions asked beats a fast one made blind almost every time.

kuku:
Mukulungku dingkarangka balkan kuku-manin yukil kuku-manin mumbu yindu-yindu nganga kuku yundu babajinmuny ngadiku bungalmuny: ngayu babajin wanya yinya murninmuny, ngayu babajin wanyu mumbu-mandanmuny, ngayu babajin ngayu dukul-wuri-nga kuku-manilmuny, ngayu babajin wanyu bama mukul murninmuny, kuku-manin buban-buban kuku yukil babajin-ji ngulkurr-baja kuku-manin warri miyil-karibu wubulku wungara.

analysis:
mukul-ungku dingkar-angka balka-ny kuku-mani-ny yukil kuku-mani-ny mumbu yindu-yindu nganga kuku yundu babaji-ny-muny ngadiku bunga-l-muny: ngayu babaji-ny wanya yinya murni-ny-muny, ngayu babaji-ny wanyu mumbu-ma-nda-ny-muny, ngayu babaji-ny ngayu dukul-wuri-nga kuku-ma-ni-l-muny, ngayu babaji-ny wanyu bama mukul murni-ny-muny, kuku-mani-ny buban-buban kuku yukil babaji-ny-ji ngulkurr-baja kuku-mani-ny warri miyil-kari-bu wubul-ku wungar-a | old man said decision good decision bad different just question you asked-of before make-of: I asked who this affects-of, I asked what wrong-become-of, I asked I anger-LOC decide-of, I asked what people old did-of, decision slow question good asked-with better decision fast blind-INST all time-LOC | ...


frame: questions
words_used: ["karrkay", "wanyurrinku", "kuku", "babaji", "milbil", "nganja", "wawu-mini", "wawu"]
loans_used: []
evidence: ngundu-nga LOC(u)->ngundungu FIX; the-question-is-as-good-as-the-spirit-behind-it
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said a child's why is a gift and an adult's why can be a weapon, for the same word asked with open wonder opens the world, but asked with a sneer to shame someone shuts it, and she taught that you should listen to the tone before you answer any why, and answer the wonder gladly but never reward the sneer, for the question is only as good as the spirit behind it.

kuku:
Wulbumanangka balkan karrkay nyungu wanyurrinku nyulu daji mukul-bama nyungu wanyurrinku nyulu yinil-yamba, kuku nyubun babajin miyil-jangan-ji bubu kajal, yambada babajin bikirr-daji-bu bama nyubun bikirr-bungalka kajal, nyulu milbin yundu ngara kuku-nganja ngadiku yundu wanyurrinku nyubun kuku-yukil-manil, kuku-yukil-mani miyil-jangan wawu-minibu yambada kariku bikirr-daji dayal, kuku nyulu nganga yukil yala wawu ngundungu.

analysis:
wulbuman-angka balka-ny karrkay nyungu wanyurrinku nyulu daji mukul-bama nyungu wanyurrinku nyulu yinil-yamba, kuku nyubun babaji-ny miyil-janga-ny-ji bubu kaja-l, yambada babaji-ny bikirr-daji-bu bama nyubun bikirr-bunga-nka kaja-l, nyulu milbi-ny yundu ngara kuku-nganja ngadiku yundu wanyurrinku nyubun kuku-yukil-ma-ni-l, kuku-yukil-mani miyil-janga-ny wawu-mini-bu yambada kariku bikirr-daji daya-l, kuku nyulu nganga yukil yala wawu ngundu-ngu | old.woman said child his why it gift adult-person his why it weapon-thing, word one asked wonder-open-COMIT world opens, but asked contempt-INST person one shame-make-DAT shuts, she taught you listen tone before you why one answer, answer wonder gladly but never contempt reward, question it just good as spirit behind-LOC | ...


frame: questions
words_used: ["kuku", "babaji", "dukul-wuri", "yuwu", "wanyu", "kuni-way", "milka", "balkal"]
loans_used: []
evidence: answer-a-trap-question-with-a-question
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man taught the young that some questions are traps and must be answered with a question: if a man asks you angrily whether you called him a liar, do not say yes or no but ask him what he actually heard and from whom, for the trap-question wants a fight and the counter-question wants the truth, and the one who keeps his head and asks back will win where the one who answers straight will lose.

kuku:
Mukulungku dingkarangka warru milbin kuku nyubun-nyubun jina-yijarril kuku-mundu kuku-yukil-manilka: dingkar nyulu yundu dukul-wuri-bu babajinnya yundu nyulu kuku-mumbu-bama balkanmuny, kari balka yuwu yambada kari, babaji nyulu wanyu nyulu ngaranmuny wanyamuny, jina-babaji nyulu kuni-way wawu-manil kuku-babaji nyulu kuku-yukil wawu-manil, bama nyulu nyungu milka karrbal babajil nyulu wular yala bama nyulu kuku-mundu balkal wular baja.

analysis:
mukul-ungku dingkar-angka warru milbi-ny kuku nyubun-nyubun jina-yijarri-l kuku-mundu kuku-yukil-ma-ni-nka: dingkar nyulu yundu dukul-wuri-bu babaji-ny-nya yundu nyulu kuku-mumbu-bama balka-ny-muny, kari balka yuwu yambada kari, babaji nyulu wanyu nyulu ngara-ny-muny wanya-muny, jina-babaji nyulu kuni-way wawu-ma-ni-l kuku-babaji nyulu kuku-yukil wawu-ma-ni-l, bama nyulu nyungu milka karrba-l babaji-l nyulu wular yala bama nyulu kuku-mundu balka-l wular baja | old man young taught question certain trap answer-DAT question-with: man he you anger-INST asks-SUB you liar-person called-of, NEG say yes or no, ask what he heard-of whom-from, trap-question it fight wants counter-question it truth wants, person he his head holds asks he wins as person he straightly answers loses too | ...


frame: questions
words_used: ["warru", "yinil", "babaji", "binal", "bayan", "bikirr", "milka", "wungar"]
loans_used: []
evidence: wungar-nga LOC; making-a-camp-safe-for-questions
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T14:57:32.696919+00:00
english:
The old woman said the young are afraid to ask questions because they fear looking foolish, and this fear robs them of half of what they could learn, so she made her camp a place where no honest question was ever mocked, where the elder answering would often say that is exactly what I wondered at your age, so that the children learned that asking is not weakness but the very engine of all growing wise.

kuku:
Wulbumanangka balkan warru yinil-ji babajinka jana yinil ngangkal yala nyajilmuny, yinya yinil jananka jarrba manin jana binalman-mabimuny, nyulu bungan nyungu bayan bubu wanja kuku-yukil nyubun kariku bikirr-bungal, wanja mukul kuku-yukil-manil nganga balkan yinya ngayu baja milkanga karrbanmuny yundu wungara, karrkay-karrkay binalman babaji nyulu kari junkurr-kari yambada nyulu yamba-murni wawu-yukil bungalmuny wubulku.

analysis:
wulbuman-angka balka-ny warru yinil-ji babaji-nka jana yinil ngangkal yala nyaji-l-muny, yinya yinil jana-nka jarrba mani-ny jana binal-ma-ny-mabi-muny, nyulu bunga-ny nyungu bayan bubu wanja kuku-yukil nyubun kariku bikirr-bunga-l, wanja mukul kuku-yukil-ma-ni-l nganga balka-ny yinya ngayu baja milka-nga karrba-ny-muny yundu wungar-a, karrkay-karrkay binal-ma-ny babaji nyulu kari junkurr-kari yambada nyulu yamba-murni wawu-yukil bunga-l-muny wubul-ku | old.woman said young fear-COMIT ask-DAT they fear self-foolish as look-of, that fear them-for half took they could.learn-of, she made her camp place where question honest one never mocked, where elder answers just says that I too wondered-of your age-LOC, children learned asking it NEG weakness but engine wise make-of all | ...


frame: questions
words_used: ["wular", "kuku", "wanja", "wanyu", "wanjaburr", "bana", "wanjabu", "yinil"]
loans_used: []
evidence: the-few-simple-questions-when-lost
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:23:37.213746+00:00
english:
The old man said when you are truly lost the right questions are simple and few: where did I last know where I was, what has the sun done since then, which way is the water flowing and where does it lead, so that a calm person asking three clear questions will find their way home while a panicked person asking none, just running, will wander in circles until they drop.

kuku:
Mukulungku dingkarangka balkan yundu bajaku wular-manda kuku yukil kima buban: wanja ngayu ngadiku binal wanja ngayu janan, wanyu kala-kalbay murninmuny ngadiku-mundu, wanjaburr bana dungay wanjabu nyulu dungay, bama dandi kuku kulur jirakal babajil nyulu nyungu baral bayan-mundu manil yambada bama yinil-ji kuku-kari, nganga warri, nyulu naka-naka jilbal dukul nyulu badanya.

analysis:
mukul-ungku dingkar-angka balka-ny yundu bajaku wular-ma-nda kuku yukil kima buban: wanja ngayu ngadiku binal wanja ngayu jana-ny, wanyu kala-kalbay murni-ny-muny ngadiku-mundu, wanjaburr bana dunga-y wanjabu nyulu dunga-y, bama dandi kuku kulur jirakal babaji-l nyulu nyungu baral bayan-mundu mani-l yambada bama yinil-ji kuku-kari, nganga warri, nyulu naka-naka jilba-l dukul nyulu bada-nya | old man said you truly lost-become question good easy few: where I last know where I stood, what sun did-of since, which.way water flows where.to it goes, person calm question three clear asks he his road home-toward finds but person fear-COMIT question-less, just runs, he across walks at.last he drops | ...


frame: questions
words_used: ["nyaji", "dukurr", "binal", "karrkay", "kuku", "wanyurrinku", "jalun", "milka"]
loans_used: []
evidence: can-you-answer-a-child's-why
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T10:14:40.074257+00:00
english:
The old woman said the deepest test of whether you really understand something is whether you can answer a child's simplest questions about it, for a person who truly knows why the tide turns can explain it to a five-year-old, but a person who has only memorized words will be exposed the moment the child asks the innocent question, but why, that the memorized words cannot answer.

kuku:
Wulbumanangka balkan nyaji dukurr bajaku yundu yamba nyubun bajaku binalmuny yundu karrkay nyungu kuku kima bajaku kuku-yukil-manilmuny, bama nyulu bajaku binal wanyurrinku jalun-ba murninmuny nyulu karrkay kulur-wungar-bamanka balkalmuny, yambada bama nyulu nganga kuku milka-karrban nyulu nyaji-manda karrkay babajinya kuku kima, yambada wanyurrinku, kuku milka-karrban nyulu kari kuku-yukil-manil.

analysis:
wulbuman-angka balka-ny nyaji dukurr bajaku yundu yamba nyubun bajaku binal-muny yundu karrkay nyungu kuku kima bajaku kuku-yukil-ma-ni-l-muny, bama nyulu bajaku binal wanyurrinku jalun-ba murni-ny-muny nyulu karrkay kulur-wungar-bama-nka balka-l-muny, yambada bama nyulu nganga kuku milka-karrba-ny nyulu nyaji-ma-nda karrkay babaji-nya kuku kima, yambada wanyurrinku, kuku milka-karrba-ny nyulu kari kuku-yukil-ma-ni-l | old.woman said test deep most you thing one truly know-of you child his question easy most answer-of, person he truly knows why tide turns-of he child five-year-person-for explain-of, but person he just word memorized he exposed child asks-SUB question easy, but why, word memorized it NEG answer | ...


frame: questions
words_used: ["kuku", "jilbay", "babaji", "wanja", "bana", "wanjaburr", "muyar", "kaki"]
loans_used: []
evidence: kaki; kunya-nga/baral-nga LOC; the-five-questions-that-keep-a-traveller-alive
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man taught the boys the questions that keep a traveller alive, to be asked at every new place before making camp: where is the nearest water and is it good, which way does the wind come at night, could this dry creek flood in the dark, what animals own this ground, and where is the high safe place if the water rises, for the traveller who asks these five questions every evening grows old on the road.

kuku:
Mukulungku dingkarangka warru-warru milbin kuku jilba-bama wunay-manilmuny, babajinka bubu jirakal wubulku bayan bungal ngadiku: wanja bana ngundu-baja yinya yukil, wanjaburr muyar kadan wujurrba, bubu-jandu kiway-kiway yinya bana-yalbay-manda wujurr-bu, wanyu minya bubu yinya karrbal, wanja bubu wangkar yukil kaki bana wandinya, jilba-bama nyulu kuku kulur-nganjil yinya nyubun-nyubun kunarangkal babajil nyulu mukul-manda baralba.

analysis:
mukul-ungku dingkar-angka warru-warru milbi-ny kuku jilba-bama wuna-y-ma-ni-l-muny, babaji-nka bubu jirakal wubul-ku bayan bunga-l ngadiku: wanja bana ngundu-baja yinya yukil, wanjaburr muyar kada-ny wujurr-ba, bubu-jandu kiway-kiway yinya bana-yalbay-ma-nda wujurr-bu, wanyu minya bubu yinya karrba-l, wanja bubu wangkar yukil kaki bana wandi-nya, jilba-bama nyulu kuku kulur-nganjil yinya nyubun-nyubun kunarangkal babaji-l nyulu mukul-ma-nda baral-ba | old man young.men taught question traveller alive-keeps-of, ask-DAT place new all camp make before: where water nearest that good, which.way wind comes night-LOC, dry-creek this it flood-becomes dark-LOC, what animals ground this own, where ground high safe if water rises-SUB, traveller he question five that each evening asks he grows.old road-LOC | ...


frame: questions
words_used: ["kuku", "wanjarr", "balkal", "miyil", "mumbu", "babaji", "milka", "karra"]
loans_used: []
evidence: wanjarr; how-you-answer-how-are-you-tells-everything
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:23:37.213746+00:00
english:
The old woman said that the way a person answers the question how are you tells you almost everything: the one who says fine and looks away, the one who tells you their whole trouble, the one who turns it back and asks after you first, and she taught the children that this small daily question, asked with real attention and answered with real honesty, is one of the quiet threads that holds a whole people together.

kuku:
Wulbumanangka balkan yala bama nyubun kuku-yukil-manil kuku yundu wanjarr nyulu yundunka yamba wubulku balkal: nyulu balkan yukil miyil bawal, nyulu balkan yundunka nyungu mumbu wubulku, nyulu kuku-mundu nyunbal babajil yundunka ngadiku, nyulu karrkay-karrkay milbin kuku buban wungar-mabi, babajin milka-yukilbu kuku-yukil-manin kuku-yukil-bu, nyulu nyubun karra dandi bama wubulku nyubunku karrbalmuny.

analysis:
wulbuman-angka balka-ny yala bama nyubun kuku-yukil-ma-ni-l kuku yundu wanjarr nyulu yundu-nka yamba wubul-ku balka-l: nyulu balka-ny yukil miyil bawa-l, nyulu balka-ny yundu-nka nyungu mumbu wubul-ku, nyulu kuku-mundu nyunba-l babaji-l yundu-nka ngadiku, nyulu karrkay-karrkay milbi-ny kuku buban wungar-mabi, babaji-ny milka-yukil-bu kuku-yukil-ma-ni-ny kuku-yukil-bu, nyulu nyubun karra dandi bama wubul-ku nyubun-ku karrba-l-muny | old.woman said how person one answers question you how it you-for thing all tells: he says well eye turns.away, he says you-for his trouble all, he question-with returns asks you-for first, she children taught question small daily-like, asked attention-INST answered honesty-INST, it one thread quiet people all together holds-of | ...


frame: questions
words_used: ["kuku", "bama", "babaji", "wanja", "wanyurrinku", "warru", "dukurr", "jubi"]
loans_used: []
evidence: the-questions-a-people-stops-asking-mark-its-surrender
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T20:35:05.834735+00:00
english:
The old man said the questions a people stops asking mark the edges of what it has given up on, for a people that no longer asks where the missing ones went, or why the young are leaving, or how the old ways could be kept, has already half-surrendered, so he made it a duty to keep asking the hard uncomfortable questions aloud, even when no answer came, for the asking itself keeps a door open that silence would close.

kuku:
Mukulungku dingkarangka balkan kuku bama wubul bawan babajinka jarra bubu-ngu wanya nyulu bawanmuny, bama nyulu kari babajil wanja jana bawanmuny dunganmuny, yambada wanyurrinku warru dungay, yambada wanjarr kuku ngadiku karrbal, nyulu ngadiku dukurr-baja bawan, nyulu bungan kuku ngadiku junkurr dandi babajinka kuku-mundu, kuku-yukil kari kadanya baja, babajil nyulu-nyulu bubu karra-kari karrbal dandi nyulu kajalmuny.

analysis:
mukul-ungku dingkar-angka balka-ny kuku bama wubul bawa-ny babaji-nka jarra bubu-ngu wanya nyulu bawa-ny-muny, bama nyulu kari babaji-l wanja jana bawa-ny-muny dunga-ny-muny, yambada wanyurrinku warru dunga-y, yambada wanjarr kuku ngadiku karrba-l, nyulu ngadiku dukurr-baja bawa-ny, nyulu bunga-ny kuku ngadiku junkurr dandi babaji-nka kuku-mundu, kuku-yukil kari kada-nya baja, babaji-l nyulu-nyulu bubu karra-kari karrba-l dandi nyulu kaja-l-muny | old man said question people stops ask-DAT marks edge what it given.up-of, people he no.longer asks where missing went-of, or why young go, or how law old kept, he already half-surrendered, he made duty question hard uncomfortable ask-DAT aloud, answer NEG comes too, asking itself door open-less(open) holds silence it close-of | ...


frame: questions
words_used: ["karrkay", "babaji", "kuku", "wanyu", "yukil", "mumbu", "binal", "wungar"]
loans_used: []
evidence: jana-y-nga LOC; answer-truthfully-about-the-past
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T13:46:38.818755+00:00
english:
The children asked the old woman the question children everywhere ask about the past: what was it like before, when you were small, was it better or worse, and did you have the things we have; and she was careful to answer truthfully, neither painting the old days as a golden time nor as a hard darkness, for she said a child who is lied to about the past cannot understand the present or choose the future well.

kuku:
Karrkay-karrkay wulbuman babajin kuku karrkay bubu wubulku babajil ngadiku-mundu: wanyu yala ngadiku, yundu buban janay-mba, yinya yukil-baja mumbu-baja, yundu yamba ngana karrbal karrbanmuny; nyulu wawu-karrbabu kuku-yukil-manin, kari ngadiku-wungar makirr-wungar yala kari wujurr-dandi yala, nyulu balkan karrkay nyulu ngadiku-mundu kuku-mumbunmuny nyulu kari nyikuku binal yambada wungar-kadal yukil manilmuny.

analysis:
karrkay-karrkay wulbuman babaji-ny kuku karrkay bubu wubul-ku babaji-l ngadiku-mundu: wanyu yala ngadiku, yundu buban jana-y-mba, yinya yukil-baja mumbu-baja, yundu yamba ngana karrba-l karrba-ny-muny; nyulu wawu-karrba-bu kuku-yukil-ma-ni-ny, kari ngadiku-wungar makirr-wungar yala kari wujurr-dandi yala, nyulu balka-ny karrkay nyulu ngadiku-mundu kuku-mumbu-ny-muny nyulu kari nyiku-ku binal yambada wungar-kada-l yukil mani-l-muny | children old.woman asked question children world all ask past-about: what like before, you small were-LOC, that better worse, you thing we hold held-of; she truthfully answered, NEG old-days golden-days as NEG dark-hard as, she said child he past-about lied-of he NEG now know or future good take-of | ...


frame: questions
words_used: ["milbil", "kuku", "babaji", "dayal", "wawu", "wanja", "kuyu", "bana"]
loans_used: []
evidence: teach-questions-not-answers
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said the best teachers do not give answers, they teach questions, for an answer feeds you once but a good question feeds you for life, teaching you to find a hundred answers yourself, so instead of telling the boy where the fish were, he taught him to ask the water: where is it deep, where is it shaded, where does the small food gather, and the fish will tell you where they are.

kuku:
Mukulungku dingkarangka balkan milbil-bama yukil bajaku kari kuku-yukil dayal, jana milbin kuku-babaji, kuku-yukil dayal nyubun nganga yambada kuku yukil dayal wawu kalbay, milbil yundu kuku-yukil wubul nyulu-nyulu maninka, nyulu kari buban balkan wanja kuyu jananmuny, nyulu milbin bana babajinka: wanja bada, wanja wabarr, wanja mayi buban bangkan, kuyu nyulu yundunka balkal wanja jana janay.

analysis:
mukul-ungku dingkar-angka balka-ny milbil-bama yukil bajaku kari kuku-yukil daya-l, jana milbi-ny kuku-babaji, kuku-yukil daya-l nyubun nganga yambada kuku yukil daya-l wawu kalbay, milbi-l yundu kuku-yukil wubul nyulu-nyulu mani-nka, nyulu kari buban balka-ny wanja kuyu jana-ny-muny, nyulu milbi-ny bana babaji-nka: wanja bada, wanja wabarr, wanja mayi buban bangka-ny, kuyu nyulu yundu-nka balka-l wanja jana jana-y | old man said teacher good most NEG answer gives, they teach question, answer feeds once only but question good feeds life long, teaches you answer hundred yourself find-DAT, he NEG boy told where fish were-of, he taught water ask-DAT: where deep, where shaded, where food small gathers, fish it you-for tells where they are | ...


frame: questions
words_used: ["wawu-mumbu", "kuku", "babaji", "wanyurrinku", "wula", "badil", "buyun", "binal"]
loans_used: []
evidence: sit-with-grief's-unanswerable-questions
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:01:10.660377+00:00
english:
The old woman said grief comes with unanswerable questions and the kindest thing is not to answer them but to sit with them: when a mother asks why did my child die, she is not really asking for a reason, she is howling, and the person who tries to give her a neat answer wounds her, while the person who simply says I do not know either, and holds her, gives her what she truly needs.

kuku:
Wulbumanangka balkan wawu-mumbu kadan kuku-yukil-kari-ji kuku-yukil kima kari kuku-yukil-manil yambada jananji bundal: ngamu nyulu babajinnya wanyurrinku ngayku karrkay wulan, nyulu kari bajaku babajil kuku-daji-mundu, nyulu badil, bama nyulu jananka kuku-yukil yukil dayalku nyulu buyun-manil, yambada bama nyulu nganga balkan ngayu baja kari binal, karrban nyulu, dayal nyulu wanya nyulu bajaku wawu-manilmuny.

analysis:
wulbuman-angka balka-ny wawu-mumbu kada-ny kuku-yukil-kari-ji kuku-yukil kima kari kuku-yukil-ma-ni-l yambada jana-nji bunda-l: ngamu nyulu babaji-ny-nya wanyurrinku ngayku karrkay wula-ny, nyulu kari bajaku babaji-l kuku-daji-mundu, nyulu badi-l, bama nyulu jana-nka kuku-yukil yukil daya-l-ku nyulu buyun-ma-ni-l, yambada bama nyulu nganga balka-ny ngayu baja kari binal, karrba-ny nyulu, daya-l nyulu wanya nyulu bajaku wawu-ma-ni-l-muny | old.woman said grief comes answer-less-COMIT kindest NEG answer but them-with sit: mother asks-SUB why my child died, she NEG truly asks reason-for, she howls, person he them-for answer neat give-DAT he wounds, but person he just says I too NEG know, held her, gives what she truly needs-of | ...


frame: questions
words_used: ["balbil", "babaji", "kuku", "minya", "wawu", "bubu", "wungar", "kalka"]
loans_used: []
evidence: bubu-nga LOC(a); the-questions-that-precede-a-true-hunt
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man taught the boys to ask themselves before every hunt the questions that separate the taker from the true hunter: do I truly need this animal or merely want it, will my taking it here harm the future, is this the right season, will I use every part, so that the hunt began not with the spear but with the questions, and a young man who could not answer them well was not yet ready to hunt alone.

kuku:
Mukulungku dingkarangka warru-warru milbin nyulu-nyulu babajinka balbil ngadiku kuku manil-bama balbi-bama yukilmuny yindu-manilmuny: ngayu bajaku minya yinya wawu-manil yambada nganga wawu-manil, ngayu manilnya yinya bubungu wungar-kadal buyun-manda, yinya wungar yukil, ngayu yamba wubulku manil, balbil ngadiku kari kalka yambada kuku-mundu, warru nyulu kari yukil kuku-yukil-manin nyulu kariku ngadiku nyulu-nyulu balbinka.

analysis:
mukul-ungku dingkar-angka warru-warru milbi-ny nyulu-nyulu babaji-nka balbi-l ngadiku kuku mani-l-bama balbi-bama yukil-muny yindu-ma-ni-l-muny: ngayu bajaku minya yinya wawu-ma-ni-l yambada nganga wawu-ma-ni-l, ngayu mani-l-nya yinya bubu-ngu wungar-kada-l buyun-ma-nda, yinya wungar yukil, ngayu yamba wubul-ku mani-l, balbi-l ngadiku kari kalka yambada kuku-mundu, warru nyulu kari yukil kuku-yukil-ma-ni-ny nyulu kariku ngadiku nyulu-nyulu balbi-nka | old man young.men taught themselves ask-DAT hunt before question taker true-hunter good-of separates-of: I truly animal this want or just want, I take-SUB it ground-LOC future harm-becomes, this season right, I part all use, hunt begins NEG spear but question-with, young he NEG well answered he not.yet himself hunt-DAT | ...


frame: questions
words_used: ["kuku", "yinil", "babaji", "wawu", "milbil", "kaki", "wujurr", "dandi"]
loans_used: []
evidence: kaki; wujurr-bu LOC; ask-the-question-you-most-fear
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said the question you are most afraid to ask is usually the one you most need the answer to, and she taught the girls to notice that fear and turn toward it: if you are afraid to ask whether he still loves you, ask; if you are afraid to ask whether the lump is serious, ask; for the question avoided grows in the dark into a monster far worse than any true answer could ever be.

kuku:
Wulbumanangka balkan kuku yundu yinil bajaku babajinka nyulu nganga kuku-yukil yundu bajaku wawu-manilmuny, nyulu jalbu-buban milbin yinil yinya nyajinka yinya-mundu wandimanka: kaki yundu yinil-ji babajinka nyulu yundu wawu-jirray karrbalmuny, babaji; kaki yundu yinil babajinka buyun-jiran yinya dandi, babaji; kuku bawal jarral wujurr-bu minya-mumbu-mundu ngulkurr-baja yamba kuku-yukil yukil nyubun kariku bajaku janaymuny.

analysis:
wulbuman-angka balka-ny kuku yundu yinil bajaku babaji-nka nyulu nganga kuku-yukil yundu bajaku wawu-ma-ni-l-muny, nyulu jalbu-buban milbi-ny yinil yinya nyaji-nka yinya-mundu wandi-ma-nka: kaki yundu yinil-ji babaji-nka nyulu yundu wawu-jirray karrba-l-muny, babaji; kaki yundu yinil babaji-nka buyun-jiran yinya dandi, babaji; kuku bawa-l jarra-l wujurr-bu minya-mumbu-mundu ngulkurr-baja yamba kuku-yukil yukil nyubun kariku bajaku jana-y-muny | old.woman said question you fear most ask-DAT it just answer you most need-of, she girls taught fear that notice-DAT it-toward turn-DAT: if you fear-COMIT ask-DAT he you love holds-of, ask; if you fear ask-DAT lump that serious, ask; question avoided grows dark-LOC monster more thing answer good it never worse be-of | ...


frame: questions
words_used: ["warru", "babaji", "wanyu", "murni", "wawu", "mumbu", "wanya", "bubu"]
loans_used: []
evidence: answer-what-should-I-do-with-better-questions
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-03T08:07:30.903668+00:00
english:
The old man said the young often ask what should I do with my life, and the old ones answered not with a plan but with better questions: what makes the day pass without your noticing, what would you do even if no one thanked you, whose troubles feel like your own, what will the country need that you could become, for the question what should I do is answered only by the questions that reveal who you already are.

kuku:
Mukulungku dingkarangka balkan warru nganga babajil wanyu ngayu murni ngayku wawu-kalbaymuny, mukul jana kuku-yukil-manin kari kuku-yalbaybu yambada kuku yukil-baja: wanyu wungar jilban yundu kari nyajilnya, wanyu yundu murni bama nyubun kari wawu-mini dayanya, wanya nyungu mumbu yundu nyungu-nyungu yala, wanyu bubu wawu-manil yundu bunganmuny, kuku wanyu ngayu murni nyulu kuku-yukil-manil nganga kuku yinya wanya yundu ngadiku janaymuny nyajilmuny.

analysis:
mukul-ungku dingkar-angka balka-ny warru nganga babaji-l wanyu ngayu murni ngayku wawu-kalbay-muny, mukul jana kuku-yukil-ma-ni-ny kari kuku-yalbay-bu yambada kuku yukil-baja: wanyu wungar jilba-ny yundu kari nyaji-l-nya, wanyu yundu murni bama nyubun kari wawu-mini daya-nya, wanya nyungu mumbu yundu nyungu-nyungu yala, wanyu bubu wawu-ma-ni-l yundu bunga-ny-muny, kuku wanyu ngayu murni nyulu kuku-yukil-ma-ni-l nganga kuku yinya wanya yundu ngadiku jana-y-muny nyaji-l-muny | old man said young just asks what I do my life-of, old they answered NEG plan-INST but question better: what day passes you NEG notice-SUB, what you do person one NEG thanks give-SUB, whose trouble you your.own as, what country needs you become-of, question what I do it answered only question that who you already are-of reveal-of | ...


frame: questions
words_used: ["kuku", "babaji", "mukul", "milka-wula", "wanjarr", "wanyu", "binal", "wula"]
loans_used: []
evidence: ask-the-old-before-it-is-too-late
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-03T08:07:30.903668+00:00
english:
The old woman said there is a question you should ask a very old person before it is too late, and most people forget until the chance is gone: not how are you feeling or do you need anything, but tell me about your life, what do you want me to remember, what did you learn that I should know, for the old carry a whole world that dies with them unasked, and one good question can save a piece of it forever.

kuku:
Wulbumanangka balkan kuku nyubun yundu babajil mukul bajaku ngadiku nyulu bada bajaku-mandanya, bama wubulku milka-wulan dukul wungar bawanya: kari wanjarr yundu wawu-manil yambada yundu yamba wawu-manil, yambada balka ngaya yundu nyungu wawu-kalbaymuny, wanyu yundu wawu-manil ngayu milkalmuny, wanyu yundu binalman ngayu binalmuny, mukul karrbal bubu nyubun nyulu jananji wulan babaji-kari, kuku nyubun yukil nyulu buban wula-manil bada bajaku.

analysis:
wulbuman-angka balka-ny kuku nyubun yundu babaji-l mukul bajaku ngadiku nyulu bada bajaku-ma-nda-nya, bama wubul-ku milka-wula-ny dukul wungar bawa-nya: kari wanjarr yundu wawu-ma-ni-l yambada yundu yamba wawu-ma-ni-l, yambada balka ngaya yundu nyungu wawu-kalbay-muny, wanyu yundu wawu-ma-ni-l ngayu milka-l-muny, wanyu yundu binal-ma-ny ngayu binal-muny, mukul karrba-l bubu nyubun nyulu jana-nji wula-ny babaji-kari, kuku nyubun yukil nyulu buban wula-ma-ni-l bada bajaku | old.woman said question one you ask old very before it too.late-becomes-SUB, people all forget at.last chance gone-SUB: NEG how you feel or you thing want, but tell me your life-of, what you want I remember-of, what you learned I know-of, old holds world one it them-with dies unasked, question one good it piece saves deep most | ...


frame: questions
words_used: ["minya", "babaji", "balbil", "darrba", "buyi", "jalngkun", "yinil", "majaji"]
loans_used: []
evidence: kadil 'sharp sound'; even-the-animals-ask-questions
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said even the animals ask questions in their way, and a hunter must learn to read them: the wallaby that lifts its head and freezes is asking what was that sound, the bird that gives a sharp call is asking is there danger, the whole silent bush that stops at once is asking together where is the hunter, so that the good hunter answers the country's questions before the country can warn its own.

kuku:
Mukulungku dingkarangka balkan minya baja babajil nyungu yala, balbi-bama nyulu milbil ngaranka: darrba nyulu muku wangkar-manil janan nyulu babajil wanyu yinya kadil, buyi nyulu kuku jalngkun dayal nyulu babajil yinil ngundu, majaji dandi wubulku kajal nyubunku nyulu babajil nyubunji wanja balbi-bama, balbi-bama yukil kuku-yukil-manil bubu nyungu kuku-babaji ngadiku bubu nyulu jana warri-manilmuny.

analysis:
mukul-ungku dingkar-angka balka-ny minya baja babaji-l nyungu yala, balbi-bama nyulu milbi-l ngara-nka: darrba nyulu muku wangkar-ma-ni-l jana-ny nyulu babaji-l wanyu yinya kadil, buyi nyulu kuku jalngkun daya-l nyulu babaji-l yinil ngundu, majaji dandi wubul-ku kaja-l nyubun-ku nyulu babaji-l nyubun-ji wanja balbi-bama, balbi-bama yukil kuku-yukil-ma-ni-l bubu nyungu kuku-babaji ngadiku bubu nyulu jana warri-ma-ni-l-muny | old man said animals too ask their way, hunter he read-DAT: wallaby it head lifts freezes it asks what that sound, bird it call sharp gives it asks danger near, scrub silent all stops one-DAT it asks together where hunter, hunter good answers country its question before country it its warns-of | ...


frame: questions
words_used: ["kuku", "ngamu", "karrkay", "babaji", "wanyu", "wular", "wawu-jirray", "binal"]
loans_used: []
evidence: a-parent's-questions-reveal-their-values
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-03T08:07:30.903668+00:00
english:
The old woman said the questions parents ask their children reveal what those parents truly value, for the parent who asks only did you win, did you beat the others, teaches one thing, while the parent who asks were you kind, did you learn something, did you help anyone, teaches another, so she told the young mothers to listen to their own questions, for their children are learning what matters from what the mother thinks to ask.

kuku:
Wulbumanangka balkan kuku ngamu-nganjan karrkay babajil balkal wanyu ngamu-nganjan bajaku yamba-yukilmuny, ngamu-nganjan nyulu nganga babajil yundu wular, yundu bama yindu wular-manin, milbin yamba nyubun, yambada ngamu-nganjan nyulu babajil yundu wawu-jirray, yundu yamba binalman, yundu bama nyubun ngaya-manin, milbin yindu, nyulu balkan warru-ngamu ngara jananka kuku, karrkay jana binalman wanyu yamba-yukil wanyu ngamu milka babajilmuny.

analysis:
wulbuman-angka balka-ny kuku ngamu-nganjan karrkay babaji-l balka-l wanyu ngamu-nganjan bajaku yamba-yukil-muny, ngamu-nganjan nyulu nganga babaji-l yundu wular, yundu bama yindu wular-ma-ni-ny, milbi-ny yamba nyubun, yambada ngamu-nganjan nyulu babaji-l yundu wawu-jirray, yundu yamba binal-ma-ny, yundu bama nyubun ngaya-ma-ni-ny, milbi-ny yindu, nyulu balka-ny warru-ngamu ngara jana-nka kuku, karrkay jana binal-ma-ny wanyu yamba-yukil wanyu ngamu milka babaji-l-muny | old.woman said question parents children ask reveals what parents truly value-of, parent he just asks you win, you person other beat, teaches thing one, but parent he asks you kind, you thing learned, you person one helped, teaches other, she said young-mother listen their-for question, children they learn what matters what mother thinks ask-of | ...


frame: questions
words_used: ["binal", "babaji", "mumbu", "kuku-junkurr", "wandil", "wanja", "wanyu", "mukul"]
loans_used: []
evidence: the-wise-never-stop-asking-if-they-are-wrong
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T14:57:32.696919+00:00
english:
The old man said the wise never stop asking whether they are wrong, for the moment a person becomes certain they know everything is the moment they stop learning and start to fall behind, so he made a practice of asking himself where might I be mistaken about this, what would someone who disagreed say, what have I not tested, and this steady self-questioning, he said, is the whole difference between an elder and merely an old fool.

kuku:
Mukulungku dingkarangka balkan binal-bama kariku bawal babajinka jana mumbu-manda, wungar bama nyulu kuku-junkurr-manda nyulu yamba wubulku binal nyulu bawal binalmanka wandin bada-mundu jilban, nyulu bungan yamba nyulu-nyulu babajinka wanja ngayu mumbu-manda yinya-mundu, wanyu bama nyulu kari nyubun-manin balkalmuny, wanyu ngayu kari nyajin, yinya nyulu-nyulu-babaji junkurr, nyulu balkan, nyulu bada bajaku mukul dingkar ngangkal mukul yindu-yindumuny.

analysis:
mukul-ungku dingkar-angka balka-ny binal-bama kariku bawa-l babaji-nka jana mumbu-ma-nda, wungar bama nyulu kuku-junkurr-ma-nda nyulu yamba wubul-ku binal nyulu bawa-l binal-ma-nka wandi-ny bada-mundu jilba-ny, nyulu bunga-ny yamba nyulu-nyulu babaji-nka wanja ngayu mumbu-ma-nda yinya-mundu, wanyu bama nyulu kari nyubun-ma-ni-ny balka-l-muny, wanyu ngayu kari nyaji-ny, yinya nyulu-nyulu-babaji junkurr, nyulu balka-ny, nyulu bada bajaku mukul dingkar ngangkal mukul yindu-yindu-muny | old man said wise-person never leaves ask-DAT they wrong-become, moment person he certain-becomes he thing all knows he leaves learn-DAT wandi behind walks, he made thing himself ask-DAT where I mistaken-become this-about, what person he NEG agreed says-of, what I NEG tested, that self-question strong, he said, it deep most elder old-fool old different-of | ...


frame: questions
words_used: ["kuku", "wungar", "wawu", "babaji", "dunyu", "yinil", "warral", "wula"]
loans_used: []
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said a good question at the right moment can turn a whole life, and she told of the time an elder asked her, when she was young and about to make a bad marriage out of fear of being alone: are you choosing him, or are you only running from the empty house, and that single question, she said, stopped her and saved her from years of sorrow she never had to live.

kuku:
Wulbumanangka balkan kuku yukil wungar yukilba nyulu wawu kalbay wubulku yindu-manil, nyulu balkan wungar mukul nyulu babajinmuny, nyulu warru-manda nyulu dunyu mumbu maninka yinil nganga janayka: yundu nyulu manil, yambada yundu nganga bayan yamba-kari-muny warri, yinya kuku nyubun, nyulu balkan, kajan nyulu wula-manin nyulu wungar wawu-mumbumuny nyulu kariku janaymuny.

analysis:
wulbuman-angka balka-ny kuku yukil wungar yukil-ba nyulu wawu kalbay wubul-ku yindu-ma-ni-l, nyulu balka-ny wungar mukul nyulu babaji-ny-muny, nyulu warru-ma-nda nyulu dunyu mumbu mani-nka yinil nganga jana-y-ka: yundu nyulu mani-l, yambada yundu nganga bayan yamba-kari-muny warri, yinya kuku nyubun, nyulu balka-ny, kaja-ny nyulu wula-ma-ni-ny nyulu wungar wawu-mumbu-muny nyulu kariku jana-y-muny | old.woman said question good moment right-LOC it life long all turns, she told time elder her asked-of, she young-becomes she marriage bad take-DAT fear alone be-DAT: you him take, or you just empty.house nothing-from flee, that question one, she said, stopped her edge-LOC saved she years sorrow-from she never live-of | ...

evidence:
yukil-nga LOC(l)->yukilba FIX; warral-nga LOC(l)->warralba FIX; one-question-at-the-edge-turned-a-life


frame: questions
words_used: ["karrkay", "milbil", "kuku", "binal", "wujurr", "baji-way", "wula", "babaji"]
loans_used: []
evidence: baji-way RECIP; teach-children-the-great-unanswered-questions
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T10:14:40.074257+00:00
english:
The old man said children should be taught not only the answers their people have found but the great questions their people have never answered, for a child raised believing everything is already known becomes small and closed, while a child shown the vast dark edge of the unknown, the questions the ancestors argued and died still asking, becomes a mind that reaches, and it is the reaching, not the knowing, that keeps a people alive.

kuku:
Mukulungku dingkarangka balkan karrkay milbil kari nganga kuku-yukil bama nyungu maninmuny yambada kuku-yalbay bama nyungu kariku kuku-yukil-maninmuny, karrkay warru-manda binal yamba wubulku ngadiku binal buban-manda karra-manda, yambada karrkay milbin wujurr-ba yalbay binal-karimuny, kuku ngadiku-bama baji-way wulan janan babajil, milka nyulu wangkarril-manda, yinya wangkarril, kari binal, nyulu bama wula-manilmuny.

analysis:
mukul-ungku dingkar-angka balka-ny karrkay milbi-l kari nganga kuku-yukil bama nyungu mani-ny-muny yambada kuku-yalbay bama nyungu kariku kuku-yukil-ma-ni-ny-muny, karrkay warru-ma-nda binal yamba wubul-ku ngadiku binal buban-ma-nda karra-ma-nda, yambada karrkay milbi-ny wujurr-ba yalbay binal-kari-muny, kuku ngadiku-bama baji-way wula-ny jana-ny babaji-l, milka nyulu wangkarri-l-ma-nda, yinya wangkarri-l, kari binal, nyulu bama wula-ma-ni-l-muny | old man said children teach NEG just answer people their found-of but question-big people their never answered-of, child raised believing thing all already known small-becomes closed-becomes, but child shown dark-edge big unknown-of, question ancestors argued died stood asking, mind it reaches, that reaching, NEG knowing, it people alive keeps-of | ...


frame: questions
words_used: ["kuku", "jinbi", "junkurr", "babaji", "milka", "wawu", "bubu", "mumbu"]
loans_used: []
evidence: are-you-all-right-the-simplest-most-powerful-question
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
The old woman said the simplest and most powerful question in the whole language is are you all right, asked with real attention and a willingness to hear a true answer, for it opens a door that a person in trouble is often desperate for someone to open, and she said a people where anyone will stop and truly ask this of anyone is a people that no sorrow can quietly swallow.

kuku:
Wulbumanangka balkan kuku kima junkurr bajaku kuku wubulmuny yundu yukil, babajin milka-yukilbu wawu kuku-yukil yukil ngaralbu, nyulu bubu kajal bama mumbu-mundu nyulu nganga wawu-junkurr bama nyubun kajalmuny, nyulu balkan bama wanja bama nyubun janan kuku-yukil-bu babajil kuku yinya bama nyubunmuny nyulu bama wawu-mumbu nyubun kari dandi-bu nukalmuny.

analysis:
wulbuman-angka balka-ny kuku kima junkurr bajaku kuku wubul-muny yundu yukil, babaji-ny milka-yukil-bu wawu kuku-yukil yukil ngara-l-bu, nyulu bubu kaja-l bama mumbu-mundu nyulu nganga wawu-junkurr bama nyubun kaja-l-muny, nyulu balka-ny bama wanja bama nyubun jana-ny kuku-yukil-bu babaji-l kuku yinya bama nyubun-muny nyulu bama wawu-mumbu nyubun kari dandi-bu nuka-l-muny | old.woman said question simple strong most language all-ABL you well, asked attention-INST desire answer true hear-INST, it door opens person trouble-toward he just desperate someone opens-of, she said people where person one stops honestly ask-DAT question that person one-of it people sorrow one NEG quietly swallow-of | ...


frame: questions
words_used: ["babaji", "wanjabu", "wanyurrinku", "wukurril", "jilbay", "milbil", "yulmbarril", "yinil"]
loans_used: []
evidence: wanjabu; ask-where-your-leaders-lead-and-why
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T14:57:32.696919+00:00
english:
The old man said before you follow anyone you should ask where are they leading and why, for a people that follows without questioning is a people that can be led anywhere, even off a cliff, and he taught the young that the duty to ask where are we going and is this right does not weaken a group but strengthens it, since a leader worth following welcomes the question and only a false one fears it.

kuku:
Mukulungku dingkarangka balkan yundu bama nyubun wukurri ngadiku yundu babaji wanjabu jana jilbaman wanyurrinku, bama nyulu wukurril babaji-kari nyulu bama wanjabu jilbamanmuny, jina-jalkar-mundu baja, nyulu warru milbin ngadiku babajinka wanjabu ngana dungay yinya yukil nyulu kari bama-wubul buban-manil yambada junkurr-manil, kuku-bama yukil wukurrilmuny nyulu kuku yulmbarrilbu manil nganga bama kuku-kari nyulu yinil.

analysis:
mukul-ungku dingkar-angka balka-ny yundu bama nyubun wukurri ngadiku yundu babaji wanjabu jana jilba-ma-ny wanyurrinku, bama nyulu wukurri-l babaji-kari nyulu bama wanjabu jilba-ma-ny-muny, jina-jalkar-mundu baja, nyulu warru milbi-ny ngadiku babaji-nka wanjabu ngana dunga-y yinya yukil nyulu kari bama-wubul buban-ma-ni-l yambada junkurr-ma-ni-l, kuku-bama yukil wukurri-l-muny nyulu kuku yulmbarril-bu mani-l nganga bama kuku-kari nyulu yinil | old man said you person one follow before you ask where.to they lead why, people he follows question-less it people where.to led-of, cliff-toward too, he young taught duty ask-DAT where.to we go this right it NEG group weakens but strengthens, leader good follow-of he question gladly takes only leader-false it fears | ...


frame: questions
words_used: ["kuku", "wula", "babaji", "wanyu", "binal", "yinil", "bunday", "wawu-jirray"]
loans_used: []
evidence: bawa-way RECIP(forgive); what-do-you-want-us-to-know
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T05:01:10.660377+00:00
english:
The old woman said the question a dying person most wants to be asked is often simply what do you want us to know, for the dying are full of things they are afraid it is too late or too self-important to say, and this one gentle question gives them permission to pass on the last of their wisdom, their forgiveness, their love, and she had sat with many at the end and never once regretted asking it.

kuku:
Wulbumanangka balkan kuku wula-bama nyulu bajaku wawu-manil babajilmuny nyulu nganga wanyu yundu wawu-manil ngana binalmuny, wula-bama buwan yamba jana yinil-ji nyulu bada bajaku yambada nyulu-nyulu-yalbay balkalmuny, kuku nyubun kima yinya jananka dayal bada bajaku nyungu binal, nyungu bawa-way, nyungu wawu-jirray jarrakulbalka, nyulu bundanmuny wubulku bada bajaku kariku nyubun mumbu-manin babajinmuny.

analysis:
wulbuman-angka balka-ny kuku wula-bama nyulu bajaku wawu-ma-ni-l babaji-l-muny nyulu nganga wanyu yundu wawu-ma-ni-l ngana binal-muny, wula-bama buwa-ny yamba jana yinil-ji nyulu bada bajaku yambada nyulu-nyulu-yalbay balka-l-muny, kuku nyubun kima yinya jana-nka daya-l bada bajaku nyungu binal, nyungu bawa-way, nyungu wawu-jirray jarrakulba-l-ka, nyulu bunda-ny-muny wubul-ku bada bajaku kariku nyubun mumbu-ma-ni-ny babaji-ny-muny | old.woman said question dying-person he most wants asked-of it just what you want us know-of, dying-person full thing they fear-COMIT it too.late or too self-important say-of, question one gentle that them-for gives last very his knowledge, his forgiveness, his love pass-DAT, she sat-of many end deep most never once regretted asked-of | ...


frame: questions
words_used: ["kuku", "daji", "babaji", "wanyu", "milka", "ngaral", "dukurr", "yulmbarril"]
loans_used: []
evidence: dukurr-baja; a-good-question-truly-listened-to-is-a-gift
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said a question can be a greater gift than any answer, for when you ask a young person what they think, and truly listen, you tell them their mind matters, and when you ask a lonely person about their life, and truly listen, you tell them they matter, so he taught the boys that learning to ask good questions and then to be quiet and listen is one of the deepest ways one person can honor another.

kuku:
Mukulungku dingkarangka balkan kuku nyulu daji yalbay kuku-yukil wubulmuny, yundu babajinnya warru wanyu jana milka-manil, kuku-yukil ngara, yundu jananka balkan jana milka yamba-yukil, yundu babajin nganga-bama nyungu wawu-kalbaymuny, kuku-yukil ngara, yundu jananka balkan jana yamba-yukil, nyulu warru-warru milbin babajinka kuku yukil yalada dandi-manda ngaranka nyulu nyubun dukurr-baja bama nyubun bama yindu yulmbarril-manilmuny.

analysis:
mukul-ungku dingkar-angka balka-ny kuku nyulu daji yalbay kuku-yukil wubul-muny, yundu babaji-ny-nya warru wanyu jana milka-ma-ni-l, kuku-yukil ngara, yundu jana-nka balka-ny jana milka yamba-yukil, yundu babaji-ny nganga-bama nyungu wawu-kalbay-muny, kuku-yukil ngara, yundu jana-nka balka-ny jana yamba-yukil, nyulu warru-warru milbi-ny babaji-nka kuku yukil yala-da dandi-ma-nda ngara-nka nyulu nyubun dukurr-baja bama nyubun bama yindu yulmbarril-ma-ni-l-muny | old man said question it gift big answer all-ABL, you ask-SUB young what they think, honestly listen, you them-for said their mind matters, you ask lonely-person his life-of, honestly listen, you them-for said they matter, he young.men taught ask-DAT question good then quiet-become listen-DAT it one deep most person one person other honor-of | ...


frame: questions
words_used: ["milbil", "kuku", "bawal", "karrkay", "baya", "babaji", "wanyu", "wawu"]
loans_used: []
evidence: the-final-question-to-carry-all-your-life
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:06:08.139487+00:00
updated_at: 2026-07-06T03:50:48.615824+00:00
english:
The old woman's final teaching was a question she left the children to carry all their lives, refusing ever to answer it for them: when you are as old as I am now, and a child sits at your fire and asks you what the whole of your life has taught you, what will you say, and are you living now in such a way that you will have a good answer, for that question, asked of yourself every night, is the truest compass there is.

kuku:
Wulbumanangka nyungu milbil bada nyulu kuku bawan karrkay-karrkay jarrakulbalka wawu wubulku, kariku bawal kuku-yukil-manil jananka: yundu mukul yala ngayu nyiku-manda, karrkay yundu baya ngunduku bundal babajil yundu wanyu yundu wawu wubulku milbinmuny, wanyu yundu balkal, yundu wunay nyiku yala yundu kuku-yukil yukil karrbalmuny, yinya kuku, nyulu-nyulu babajin nyubun-nyubun wujurr, nyulu jina-yukil kuku-yukil bada bajaku janan.

analysis:
wulbuman-angka nyungu milbi-l bada nyulu kuku bawa-ny karrkay-karrkay jarrakulba-l-ka wawu wubul-ku, kariku bawa-l kuku-yukil-ma-ni-l jana-nka: yundu mukul yala ngayu nyiku-ma-nda, karrkay yundu baya ngundu-ku bunda-l babaji-l yundu wanyu yundu wawu wubul-ku milbi-ny-muny, wanyu yundu balka-l, yundu wuna-y nyiku yala yundu kuku-yukil yukil karrba-l-muny, yinya kuku, nyulu-nyulu babaji-ny nyubun-nyubun wujurr, nyulu jina-yukil kuku-yukil bada bajaku jana-ny | old.woman her teaching last it question left children carry-DAT life all, never answer it them-for: you old as I now-become, child you fire near sits asks you what you life all taught-of, what you say, you live now as you answer good hold-of, that question, itself asked each night, it compass truest deep most stands | ...


frame: kinship
words_used: ["karrkay", "wandil", "janyji", "jawun", "ngamu", "nganjan", "kami", "kambanmu"]
loans_used: []
evidence: bubu-nga LOC(a); COMIT janyji-ji; born-into-a-net-of-kin
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
The old woman said a child is born already tied into a whole net of kin, for before it can even speak it already has a mother and a father, grandmothers and grandfathers, uncles and aunts, older and younger siblings, and cross-cousins, and each of these relations carries its own name, its own duties, and its own particular kind of love, so that to be born Kuku Yalanji is to be born into a ready-made world of belonging.

kuku:
Wulbumanangka balkan karrkay wandin ngadiku karra-ji jawun-karra wubulku bubungu, nyulu balka ngadiku nyulu ngadiku karrbal ngamu nganjan, babi kami, kalnga mukul, yaba yabaju babarr jinkurr, kambanmu baja, nyubun-nyubun jawun-karra karrbal nyungu kuku, nyungu yamba-yukil, nyungu wawu-jirray yindu-yindu, karrkay Kuku Yalanji wandin nyulu wandin bayan-karra ngadiku-mabinga.

analysis:
wulbuman-angka balka-ny karrkay wandi-ny ngadiku karra-ji jawun-karra wubul-ku bubu-ngu, nyulu balka ngadiku nyulu ngadiku karrba-l ngamu nganjan, babi kami, kalnga mukul, yaba yabaju babarr jinkurr, kambanmu baja, nyubun-nyubun jawun-karra karrba-l nyungu kuku, nyungu yamba-yukil, nyungu wawu-jirray yindu-yindu, karrkay Kuku Yalanji wandi-ny nyulu wandi-ny bayan-karra ngadiku-mabi-nga | old.woman said child born already tied-COMIT relations all ground-LOC, it speak before it already holds mother father, grandmother grandfather, uncle aunt, elder.brother younger.brother elder.sister younger.sister, cross.cousin too, each relation holds its name, its duty, its love different, child Kuku.Yalanji born it born belonging-net ready-made-LOC


frame: kinship
words_used: ["janyji", "ngamu", "karrkay", "dukurr", "kuku", "kunjal", "ngamu-manda", "milka"]
loans_used: []
evidence: DYADIC ngamu-manda; the-mother-child-bond-marked-by-one-word
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
The old man said the bond between a mother and her child is the first and deepest of all, and the language marks it in a special way: the mother and child together are called by one dyadic word, ngamu-manda, the two-who-are-mother-and-child, as if the pair were a single thing, for in the old understanding a mother and her small child were indeed almost one being, and the word held that truth.

kuku:
Mukulungku dingkarangka balkan karra ngamu nyungu karrkay jambulmuny nyulu ngadiku dukurr bajaku wubulmuny, kuku nyulu dandi-bungal yala yukil: ngamu karrkay nyubunji nyulu kuku nyubun kunjal, ngamu-manda, jambul-jana-ngamu-karrkay, yala jambul nyulu yamba nyubun, ngadiku-milka ngamu nyungu karrkay buban nyulu bajaku nyubun-mabi, kuku yinya kuku-yukil karrban.

analysis:
mukul-ungku dingkar-angka balka-ny karra ngamu nyungu karrkay jambul-muny nyulu ngadiku dukurr bajaku wubul-muny, kuku nyulu dandi-bunga-l yala yukil: ngamu karrkay nyubun-ji nyulu kuku nyubun kunja-l, ngamu-manda, jambul-jana-ngamu-karrkay, yala jambul nyulu yamba nyubun, ngadiku-milka ngamu nyungu karrkay buban nyulu bajaku nyubun-mabi, kuku yinya kuku-yukil karrba-ny | old man said bond mother her child two-of it first deep most all-ABL, language it marks how good: mother child one-COMIT it word one calls, mother-child(dyad), two-they-mother-child, as two it thing one, old-understanding mother her child small it truly one-like, word that truth held


frame: kinship
words_used: ["nganjan", "ngamu", "jija", "milbil", "kalka", "balji", "balbil", "bangkal"]
loans_used: []
evidence: ERG nganjan-angka/ngamu-ngku; POSS nganjan-amu/ngamu-mu; father-teaches-son-mother-teaches-daughter
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:23:37.213746+00:00
english:
The old woman said a father teaches his son the man's work and a mother teaches her daughter the woman's work, but both parents love both children the same, and the father's spear and the mother's dilly-bag are not signs of who is greater but of two halves of one life, for the man's hunting fills the camp with meat and the woman's gathering fills it with everything else, and neither could feed a family alone.

kuku:
Wulbumanangka balkan nganjanangka nyungu jija milbil dingkar nyungu janka ngamungku nyungu jalbu-karrkay milbil jalbu nyungu janka, yambada ngamu-nganjan jambul karrkay jambul wawu-jirray nyubun-baja, nganjan-amu kalka ngamu-mu balji nyulu kari dandi wanya yalbay yambada jambul-warra nyubun wawu-kalbaymuny, dingkar nyungu balbil bayan minyabu buwal jalbu nyungu bangkal yamba wubulku-baja buwal, jambul-warra nyubun kari jawun-karra dayal nganga.

analysis:
wulbuman-angka balka-ny nganjan-angka nyungu jija milbi-l dingkar nyungu janka ngamu-ngku nyungu jalbu-karrkay milbi-l jalbu nyungu janka, yambada ngamu-nganjan jambul karrkay jambul wawu-jirray nyubun-baja, nganjan-amu kalka ngamu-mu balji nyulu kari dandi wanya yalbay yambada jambul-warra nyubun wawu-kalbay-muny, dingkar nyungu balbi-l bayan minya-bu buwa-l jalbu nyungu bangka-l yamba wubul-ku-baja buwa-l, jambul-warra nyubun kari jawun-karra daya-l nganga | old.woman said father-ERG his son teaches man his work mother-ERG her daughter teaches woman her work, but mother-father two child two love same, father's spear mother's dilly.bag it NEG sign who greater but two-halves one life-of, man his hunting camp meat-INST fills woman her gathering thing all-more fills, two-halves one NEG family feeds alone


frame: kinship
words_used: ["kami", "babi", "jija", "ngamu", "nganjan", "warri", "wumbul", "kaka"]
loans_used: []
evidence: DAT jija-nka/babi-nka; ABL babi-ndumuny; grandparents-give-comfort-without-correction
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-03T08:22:32.803224+00:00
english:
The old man said the grandparents hold a different place from the parents, for while a father must sometimes be stern and a mother must sometimes correct, a grandfather and a grandmother are free simply to delight in the grandchildren, to spoil them a little, to tell them the old stories, and this is why a child often runs first to the grandmother when hurt, for from the grandmother comes comfort with no correction in it.

kuku:
Mukulungku dingkarangka balkan kami babi yindu yamba karrbal ngamu-nganjanmuny, nganjan nyulu wungar nyubun junkurr-milka ngamu nyulu wungar nyubun murni-bungal, kami babi baja nganga yajarr jija-nka, jana kanan buban, jana kuku ngadiku balkal, karrkay nyulu nganga warri ngadiku babi-nka kaka-manda, babi-ndumuny kadan wumbul murni-bungal-kari-ji.

analysis:
mukul-ungku dingkar-angka balka-ny kami babi yindu yamba karrba-l ngamu-nganjan-muny, nganjan nyulu wungar nyubun junkurr-milka ngamu nyulu wungar nyubun murni-bunga-l, kami babi baja nganga yajarr jija-nka, jana kana-ny buban, jana kuku ngadiku balka-l, karrkay nyulu nganga warri ngadiku babi-nka kaka-ma-nda, babi-ndumuny kada-ny wumbul murni-bunga-l-kari-ji | old man said grandfather grandmother different place hold parents-ABL, father he sometimes stern mother she sometimes corrects, grandfather grandmother too just delight grandchild-DAT, them spoil a.little, them story old tell, child he just runs first grandmother-DAT hurt-becomes, grandmother-ABL comes comfort correction-less-COMIT


frame: kinship
words_used: ["ngamu", "yaba", "kalnga", "babarr", "karrkay", "nganjan", "kalka", "dunyu"]
loans_used: []
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
The old woman said the mother's brother, the uncle called kalnga, has special duties toward his sister's children that the father does not, for in the old way the uncle helped make a boy into a man, gave him some of his first weapons, spoke for him at his initiation, and had a say in his marriage, so that a boy grew up owing a particular respect and a particular closeness to his mother's brother.

kuku:
Wulbumanangka balkan ngamu nyungu yaba, kalnga kunjal, nyungu yamba-yukil junkurr nyungu babarr nyungu karrkaynka nganjan nyulu kari karrbalmuny, ngadiku-kuku kalngangka buban dingkar-manil, nyungu kalka ngadiku dayal, nyungu-nka balkal bujur-warrilba, nyungu dunyu-manin kuku-manil, buban nyulu mukul-manda karrbal yulmbarril junkurr karra junkurr baja kalnga-nka.

analysis:
wulbuman-angka balka-ny ngamu nyungu yaba, kalnga kunja-l, nyungu yamba-yukil junkurr nyungu babarr nyungu karrkay-nka nganjan nyulu kari karrba-l-muny, ngadiku-kuku kalnga-ngka buban dingkar-ma-ni-l, nyungu kalka ngadiku daya-l, nyungu-nka balka-l bujur-warri-l-ba, nyungu dunyu-mani-ny kuku-ma-ni-l, buban nyulu mukul-ma-nda karrba-l yulmbarril junkurr karra junkurr baja kalnga-nka | old.woman said mother her brother, uncle called, his duty special his sister her child-DAT father he NEG holds-ABL, old-way uncle-ERG boy man-makes, his weapon first gives, him-for speaks initiation-LOC, his marriage decides, boy he grows.up respect special tie special too uncle-DAT | ...

evidence:
ERG kalnga-ngka; DAT karrkay-nka/kalnga-nka; bujur-warri-l-nga LOC; the-mother's-brother's-special-role


frame: kinship
words_used: ["yaba", "yabaju", "babarr", "jinkurr", "kunjal", "junkurr", "milbil", "janyji"]
loans_used: []
evidence: DAT yaba-nka; the-sibling-words-teach-the-bond
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said the older and younger siblings are named by different words, yaba for the older brother and yabaju for the younger, babarr for the older sister and jinkurr for the younger, because the age-order carried real weight: the older sibling had authority over and responsibility for the younger, and the younger owed obedience and could always turn to the older for help, so that even the words themselves taught the shape of the bond.

kuku:
Mukulungku dingkarangka balkan yaba-yabaju babarr-jinkurr kuku yindu-yindubu kunjal, yaba dingkar-yalbayku yabaju bubanku, babarr jalbu-yalbayku jinkurr bubanku, wungar-jambul karrban junkurr bajaku: yaba nyungu yabaju junkurr karrbal yamba-yukil baja, yabaju nyulu ngara-yukil dayal nyulu nganga wandin yaba-nka wawu-manilka, kuku nyulu-nyulu milbin karra nyungu yala.

analysis:
mukul-ungku dingkar-angka balka-ny yaba-yabaju babarr-jinkurr kuku yindu-yindu-bu kunja-l, yaba dingkar-yalbay-ku yabaju buban-ku, babarr jalbu-yalbay-ku jinkurr buban-ku, wungar-jambul karrba-ny junkurr bajaku: yaba nyungu yabaju junkurr karrba-l yamba-yukil baja, yabaju nyulu ngara-yukil daya-l nyulu nganga wandi-ny yaba-nka wawu-ma-ni-nka, kuku nyulu-nyulu milbi-ny karra nyungu yala | old man said elder-younger.brother elder-younger.sister word different-INST called, elder.brother senior-DAT younger junior-DAT, elder.sister senior-DAT younger junior-DAT, age-order held weight most: elder his younger authority holds duty too, younger he obedience gives he just turns elder.brother-DAT help-DAT, word itself teaches bond its shape | ...


frame: kinship
words_used: ["dunyu", "bama", "jawun", "ngaybirr", "karrkay", "nganjan", "mumbu", "buyan"]
loans_used: []
evidence: marriage-joins-two-families-across-moieties
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said a marriage in the old way was not simply two people choosing each other but two whole families being joined, and it had to be a right marriage, the partners from opposite moieties, for a child belongs to the father's moiety, and if the moieties were wrong the marriage was wrong, and though these rules have loosened now, the old people still say that a marriage that ignores them will carry a hidden trouble.

kuku:
Wulbumanangka balkan dunyu-manil ngadiku-kuku nyulu kari jambul bama nyubun-nyubun maninka yambada jawun-karra jambul nyubun-maninka, nyulu junkurr dunyu-manil yukil, ngaybirr bama-jambul jambul yindu-yindumuny, karrkay nyulu nganjan nyungu bama-jambul karra, bama-jambul mumbu-manda dunyu-manil mumbu, kuku yinya bada-manda nganga, bama mukul nganga balkan dunyu-manil kuku yinya bawal nyulu mumbu buyan karrbal.

analysis:
wulbuman-angka balka-ny dunyu-mani-l ngadiku-kuku nyulu kari jambul bama nyubun-nyubun mani-nka yambada jawun-karra jambul nyubun-ma-ni-nka, nyulu junkurr dunyu-mani-l yukil, ngaybirr bama-jambul jambul yindu-yindu-muny, karrkay nyulu nganjan nyungu bama-jambul karra, bama-jambul mumbu-ma-nda dunyu-mani-l mumbu, kuku yinya bada-ma-nda nganga, bama mukul nganga balka-ny dunyu-mani-l kuku yinya bawa-l nyulu mumbu buya-ny karrba-l | old.woman said marriage old-way it NEG two person each.other take-DAT but families two one-become-DAT, it must marriage good, spouse bama-jambul two opposite-of, child it father his bama-jambul belongs, bama-jambul wrong-become marriage wrong, law that loosen now, people old just say marriage law that ignores it trouble hidden holds | ...


frame: kinship
words_used: ["janyji", "biwul", "yulmbarril", "nyaji-way", "balkal", "kuni-way", "milka", "jibarr"]
loans_used: []
evidence: RECIP nyaji-way/kuni-way; the-mother-in-law-avoidance-is-respect
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said there is a relation of careful avoidance between a man and his mother-in-law, and it is not coldness but deep respect: the two do not look directly at each other, do not speak directly, do not sit close, and a message between them passes through a third person, and though outsiders find this strange, the old people understood it as a way of protecting a delicate bond from the friction that closeness can bring.

kuku:
Mukulungku dingkarangka balkan karra jibarr-jibarr janan dingkar nyungu biwul jambulmuny, nyulu kari kaka-milka yambada yulmbarril dukurr: jambul kari nyaji-way nyubunji, kari balka-way nyubunji, kari ngundu bundal-way, kuku jambulji jilban bama kulur-mundu, bama-nka yinya kari binal, bama mukul milkabu baykan nyulu yala karra kima karrbanka kuni-way ngundu-mundu-muny.

analysis:
mukul-ungku dingkar-angka balka-ny karra jibarr-jibarr jana-ny dingkar nyungu biwul jambul-muny, nyulu kari kaka-milka yambada yulmbarril dukurr: jambul kari nyaji-way nyubun-ji, kari balka-way nyubun-ji, kari ngundu bunda-l-way, kuku jambul-ji jilba-ny bama kulur-mundu, bama-nka yinya kari binal, bama mukul milka-bu bayka-ny nyulu yala karra kima karrba-nka kuni-way ngundu-mundu-muny | old man said relation avoidance-careful stands man his mother.in.law two-of, it NEG coldness but respect deep: two NEG look-each.other one-COMIT, NEG speak-each.other one-COMIT, NEG near sit-each.other, message two-COMIT passes person third-through, person-outside that NEG understand, people old understood it way bond delicate protect-DAT friction closeness-from-of | ...


frame: kinship
words_used: ["janyji", "bangunji", "kambanmu", "kunjal", "yajarr", "babaji", "dunyu", "wumbul"]
loans_used: []
evidence: kambanmu 'cross-cousin' = joking-kin; wawu kalbay-nga LOC(l)->kalbayba FIX
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
The old woman said the relation between certain cousins, the cross-cousins called kambanmu, was the opposite of the avoidance, for these were the joking kin, the ones you could tease and be teased by, laugh with freely, ask a favour of without shame, and often marry, so that where the mother-in-law bond was all careful distance, the cross-cousin bond was all warmth and easy laughter, and a person needed both kinds in a full life.

kuku:
Wulbumanangka balkan karra bangunji nyubun-nyubun, kambanmu kunjal, nyulu yindu-yindu jibarr-jibarrmuny, yinya yajarr-karra, bama yundu jaway-jaway nyubunji, yajarr-way nganga, wawu-manil babajil bikirr-kari, wungar dunyu-manil baja, wanja biwul-karra nyulu wubulku jibarr-ngundu, kambanmu-karra nyulu wubulku wumbul yajarr kima, bama nyulu jambul-warra wawu-manil wawu kalbay-mba.

analysis:
wulbuman-angka balka-ny karra bangunji nyubun-nyubun, kambanmu kunja-l, nyulu yindu-yindu jibarr-jibarr-muny, yinya yajarr-karra, bama yundu jaway-jaway nyubun-ji, yajarr-way nganga, wawu-ma-ni-l babaji-l bikirr-kari, wungar dunyu-mani-l baja, wanja biwul-karra nyulu wubul-ku jibarr-ngundu, kambanmu-karra nyulu wubul-ku wumbul yajarr kima, bama nyulu jambul-warra wawu-ma-ni-l wawu kalbay-mba | old.woman said relation cousin certain, cross.cousin called, it opposite avoidance-of, that joking-relation, person you tease-each.other one-COMIT, laugh-each.other freely, favour ask shame-less, sometimes marry too, where mother.in.law-bond it all avoidance-distance, cross.cousin-bond it all warm joking easy, person he two-kinds needs life long-LOC | ...


frame: kinship
words_used: ["kuku", "wula", "balkal", "kunjal", "janyji", "jawun", "nganjan", "kalnga"]
loans_used: []
evidence: wula-nga LOC(a); ngalba name-substitute; the-name-taboo-of-the-dead
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
The old man said the strongest law of all touched the name of the dead, for when a person died their name could not be spoken while the body decomposed, and a living person who shared that name was called by a substitute term, ngalba, and the family spoke of the dead one only by a kinship term, my father, my mother's brother, so that even in death a person remained held inside the web of kin that named them.

kuku:
Mukulungku dingkarangka balkan kuku junkurr bajaku wubulmuny janan bama wula-mabimuny nyungu kuku, bama wulanya nyungu kuku kari balkalmuny nyulu buyan-manda, bama wulay nyungu kuku nyubun karrban nyulu kuku-yindubu kunjal, ngalba, jawun-karra wula-bama balkan nganga kuku-karrabu, ngayku nganjan, ngayku kalnga, wula-nga baja bama nyulu janan karrban karra jawun-karra ngunduku nyulu kunjanmuny.

analysis:
mukul-ungku dingkar-angka balka-ny kuku junkurr bajaku wubul-muny jana-ny bama wula-mabi-muny nyungu kuku, bama wula-nya nyungu kuku kari balka-l-muny nyulu buya-ny-ma-nda, bama wula-y nyungu kuku nyubun karrba-ny nyulu kuku-yindu-bu kunja-l, ngalba, jawun-karra wula-bama balka-ny nganga kuku-karra-bu, ngayku nganjan, ngayku kalnga, wula-nga baja bama nyulu jana-ny karrba-ny karra jawun-karra ngundu-ku nyulu kunja-ny-muny | old man said law strong most all-ABL touched person dead-of his name, person dies-SUB his name NEG spoken-of it decomposes, person dead his name one holds it word-other-INST called, ngalba, family dead-person spoke just kinship-word-INST, my father, my uncle, death-LOC too person he stood held relation net near-LOC it named-of | ...


frame: kinship
words_used: ["biwar", "dunyu", "wula", "yuyku", "kunjal", "wawu-mumbu", "jawun", "janyji"]
loans_used: []
evidence: bayan-nganga-nga LOC(a); yuyku 'bereaved father'; grief-carried-by-the-whole-family
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said a widow and a widower each had their own hard road and their own name, and the bereaved father was called yuyku, a word heavy with sorrow, and the old people did not expect a grieving spouse to simply carry on but gave them time, and duties among the wider kin, so that the loss was carried by the whole family together and not left to crush one person alone in an empty camp.

kuku:
Wulbumanangka balkan biwar-wula dunyu-wula jambul nyungu-nyungu baral dandi nyungu-nyungu kuku baja, nganjan wawu-mumbu yuyku kunjal, kuku wawu-mumbu-ji junkurr, bama mukul kari wawu-manin wawu-mumbu-bama nganga jilbanka yambada dayan wungar, yamba-yukil baja jawun-karra-nga, wawu-mumbu nyulu jawun-karra wubulku nyubunji karrban kari nyubun bama nganga kajan bayan-nganganga.

analysis:
wulbuman-angka balka-ny biwar-wula dunyu-wula jambul nyungu-nyungu baral dandi nyungu-nyungu kuku baja, nganjan wawu-mumbu yuyku kunja-l, kuku wawu-mumbu-ji junkurr, bama mukul kari wawu-ma-ni-ny wawu-mumbu-bama nganga jilba-nka yambada daya-ny wungar, yamba-yukil baja jawun-karra-nga, wawu-mumbu nyulu jawun-karra wubul-ku nyubun-ji karrba-ny kari nyubun bama nganga kaja-ny bayan-nganga-nga | old.woman said widow widower two their.own road hard their.own word too, father grieved yuyku called, word grief-COMIT strong, people old NEG expected grieving-person just carry.on-DAT but gave time, duty too relation-wider-from, grief it family all one-COMIT carried NEG one person alone crushed camp-empty-LOC | ...


frame: kinship
words_used: ["bama", "waybala", "ngaral", "janyji", "jawun", "ngamu", "nganjan", "kunjal"]
loans_used: []
evidence: janyji-nga LOC(a); bama = a-person-tied-into-kin
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T10:14:40.074257+00:00
english:
The old man said the word bama, which the whitefellas heard as just the name of the people, really means a human being, a person tied into the kin-web, and it stands against the word for a stranger or an outsider who has no known place in the relations, for to be bama was not a matter of blood alone but of belonging, of having a mother and a father and a moiety and a place that everyone could name.

kuku:
Mukulungku dingkarangka balkan kuku bama, waybala ngaran nyulu nganga kuku bamamuny, nyulu bajaku bama-nyubun jani-mabi, bama jawun-karra-nji janan, nyulu janan kuku bama-yindumuny nyulu karra-nga yamba-kari, bama nyulu kari mula-daji nganga yambada bayan-karra, ngamu nganjan bama-jambul yamba baja karrbal bama wubulku kunjalmuny.

analysis:
mukul-ungku dingkar-angka balka-ny kuku bama, waybala ngara-ny nyulu nganga kuku bama-muny, nyulu bajaku bama-nyubun jani-mabi, bama jawun-karra-nji jana-ny, nyulu jana-ny kuku bama-yindu-muny nyulu karra-nga yamba-kari, bama nyulu kari mula-daji nganga yambada bayan-karra, ngamu nganjan bama-jambul yamba baja karrba-l bama wubul-ku kunja-l-muny | old man said word bama, whitefella heard it just name people-of, it truly human-one alive-like, person relation-net-COMIT stands, it stands against word stranger-of outsider-of he relation-LOC place-less, bama it NEG blood just but belonging-net, mother father bama-jambul place too holds person all name-of | ...


frame: kinship
words_used: ["bama", "kunjal", "balkal", "janyji", "kami", "nganjan", "milbil", "nyaji-way"]
loans_used: []
evidence: miyil-jina-nga LOC; janyji-jawun-nga LOC; address-by-kin-term-not-name
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said the way you address a person tells at once how you are related, for you almost never use a person's own name to their face but the kin term, calling an older man yaba or kami or nganjan according to how he stands to you, so that a child learns very early to place every person they meet somewhere in the kin-web, and to speak to each one in the way that relation demands.

kuku:
Wulbumanangka balkan yala yundu bama nyubun kunjal nyulu ngadiku balkal wanjarr yundu karra, yundu nganga kari bama nyungu kuku miyil-jinanga yambada kuku-karra, dingkar-yalbay kunjal yaba kami nganjan yala nyulu yundunka janan, karrkay nyulu ngadiku bajaku milbil bama wubulku nyaji-way jani-manilka jawun-karraba, balkanka nyubun-nyubunji yala karra yinya wawu-manilmuny.

analysis:
wulbuman-angka balka-ny yala yundu bama nyubun kunja-l nyulu ngadiku balka-l wanjarr yundu karra, yundu nganga kari bama nyungu kuku miyil-jina-nga yambada kuku-karra, dingkar-yalbay kunja-l yaba kami nganjan yala nyulu yundu-nka jana-ny, karrkay nyulu ngadiku bajaku milbi-l bama wubul-ku nyaji-way jani-ma-ni-nka jawun-karra-nga, balka-nka nyubun-nyubun-ji yala karra yinya wawu-ma-ni-l-muny | old.woman said how you person one address it at.once tells how you related, you just NEG person his name face-LOC but kin-word, man-senior call elder.brother grandfather father as he you-for stands, child he early most learns person all meet place-DAT kin-net-LOC, speak-DAT each-COMIT as relation that demands-of | ...


frame: kinship
words_used: ["bama", "janyji", "jawun", "wukurril", "nganjan", "babarr", "nyajil", "bayan"]
loans_used: []
evidence: tracing-kin-makes-a-stranger-a-relative
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T10:15:26.530963+00:00
english:
The old man said a person is never without kin even far from home, for the kin-web reaches out through the moieties and the shared relations so that a traveller arriving among strangers can, by tracing the connections, find that this old man is a kind of father and that woman a kind of sister, and once the links are found the stranger is a stranger no longer but a relative who must be housed and fed and kept safe.

kuku:
Mukulungku dingkarangka balkan bama nyulu kari karra-kari bayan-kiway baja, jawun-karra jilban bama-jambul-mundu karra-nyubun-mundu bama jilba-bama bama-yindu-ngu kadanya nyulu, karra wukurrilbu, manil dingkar mukul yinya nganjan-mabi jalbu yinya babarr-mabi, karra nyaji-manda bama-yindu nyulu bama-yindu kari-baja yambada bama-karra nyulu bayan-manil dayal wunay-manil.

analysis:
mukul-ungku dingkar-angka balka-ny bama nyulu kari karra-kari bayan-kiway baja, jawun-karra jilba-ny bama-jambul-mundu karra-nyubun-mundu bama jilba-bama bama-yindu-ngu kada-nya nyulu, karra wukurri-l-bu, mani-l dingkar mukul yinya nganjan-mabi jalbu yinya babarr-mabi, karra nyaji-ma-nda bama-yindu nyulu bama-yindu kari-baja yambada bama-karra nyulu bayan-ma-ni-l daya-l wuna-y-ma-ni-l | old man said person he NEG kin-less home-far too, kin-net reaches bama-jambul-through shared-relation-through person traveller stranger-among comes-SUB he, relation follow-INST, gets man old that father-like woman that sister-like, relation seen-becomes stranger he stranger no-more but relative he housed fed kept.safe | ...


frame: kinship
words_used: ["janyji", "ngamu", "karrkay", "milbil", "kalnga", "jija", "kambanmu", "mukul"]
loans_used: []
evidence: dingkar-ma-ni-l-nga LOC; the-binding-duties-between-kin
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T10:14:40.074257+00:00
english:
The old woman said the duties between kin were as real and binding as any law: a mother owed her child food and teaching, a child owed the parents care in their old age, an uncle owed his nephews a share in making them men, cross-cousins owed each other help and laughter, and to fail in a kin-duty was a serious wrong, watched by the whole family and long remembered.

kuku:
Wulbumanangka balkan yamba-yukil karra-nga nyulu ngadiku junkurr kuku wubulmuny: ngamu nyungu karrkay mayi milbil dayal, karrkay nyungu ngamu-nganjan mukul-yukil dayal jana mukul-mandanya, kalnga nyungu jija-warra dingkar-manilba junkurr dayal, kambanmu nyubunji wawu-manil yajarr baja, karra-yamba kaka-manda nyulu mumbu junkurr, jawun-karra wubulku nyajil wungar kalbay milka-manil.

analysis:
wulbuman-angka balka-ny yamba-yukil karra-nga nyulu ngadiku junkurr kuku wubul-muny: ngamu nyungu karrkay mayi milbil daya-l, karrkay nyungu ngamu-nganjan mukul-yukil daya-l jana mukul-ma-nda-nya, kalnga nyungu jija-warra dingkar-ma-ni-l-ba junkurr daya-l, kambanmu nyubun-ji wawu-ma-ni-l yajarr baja, karra-yamba kaka-ma-nda nyulu mumbu junkurr, jawun-karra wubul-ku nyaji-l wungar kalbay milka-ma-ni-l | old.woman said duty relation-wide it real strong law all-ABL: mother her child food teaching gives, child his parents care-good gives they old-become-SUB, uncle his nephews man-make-LOC share gives, cross.cousin each.other help laughter too, kin-duty fails it wrong strong, family all sees years long remembers | ...


frame: kinship
words_used: ["karrkay", "janyji", "mara", "dayal", "bama", "nyajil", "dakwuy", "dukurr"]
loans_used: []
evidence: the-deepest-poverty-is-to-lack-kin
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said a child with many kin is a rich child even if the family has no possessions, for such a child has many laps to sit on, many hands to be fed by, many voices telling the old stories, many people who will notice if it goes hungry or comes to harm, and he said the deepest poverty is not to lack goods but to lack kin, to be a person no one is watching out for.

kuku:
Mukulungku dingkarangka balkan karrkay karra-wubul-ji nyulu karrkay yamba-yukil yamba-kari-ji baja, karrkay yinya karrbal bundal-yamba wubul, mara wubul dayanka, kuku-balkal wubul ngadiku-kuku, bama wubul nyajilmuny nyulu dakwuy jilba yambada buyun-manda, nyulu balkan yamba-kari dukurr bajaku nyulu kari yamba-kari yambada karra-kari, bama nyubun wanya kari nyajil.

analysis:
mukul-ungku dingkar-angka balka-ny karrkay karra-wubul-ji nyulu karrkay yamba-yukil yamba-kari-ji baja, karrkay yinya karrba-l bunda-l-yamba wubul, mara wubul daya-nka, kuku-balka-l wubul ngadiku-kuku, bama wubul nyaji-l-muny nyulu dakwuy jilba yambada buyun-ma-nda, nyulu balka-ny yamba-kari dukurr bajaku nyulu kari yamba-kari yambada karra-kari, bama nyubun wanya kari nyaji-l | old man said child kin-many-COMIT it child rich thing-less-COMIT too, child that holds lap-thing many, hand many feed-DAT, voice many old-story, person many see-of it hungry goes or harm-becomes, he said poverty deep most it NEG goods-less but kin-less, person one whom NEG watches | ...


frame: kinship
words_used: ["ngamu", "nganjan", "babi", "karrkay", "kami", "janyji", "binal", "bama"]
loans_used: []
evidence: the-two-grandmothers-belong-to-different-moieties
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
The old woman said the mother's mother and the father's mother, though both grandmothers, do not stand quite the same to a child, and the old language kept the difference clear, and this mattered because the two grandmothers belonged to different moieties and different lines, and a child learning exactly how each grandparent was related was learning at the same time the whole shape of the two great halves the people were divided into.

kuku:
Wulbumanangka balkan ngamu nyungu ngamu nganjan nyungu ngamu, jambul babi yambada, jana kari yala nyubun janan karrkaynka, kuku ngadiku karrban yindu-yindu dandi, yinya junkurr jambul babi yindu-yindu bama-jambul janan yindu-yindu jina baja, karrkay nyulu binalman yala nyubun-nyubun kami-babi kajan nyulu binalman nyubunku janka jambul yalbay bama nyulu jambul-manin.

analysis:
wulbuman-angka balka-ny ngamu nyungu ngamu nganjan nyungu ngamu, jambul babi yambada, jana kari yala nyubun jana-ny karrkay-nka, kuku ngadiku karrba-ny yindu-yindu dandi, yinya junkurr jambul babi yindu-yindu bama-jambul jana-ny yindu-yindu jina baja, karrkay nyulu binal-ma-ny yala nyubun-nyubun kami-babi kaja-ny nyulu binal-ma-ny nyubun-ku janka jambul yalbay bama nyulu jambul-ma-ni-ny | old.woman said mother her mother father his mother, two grandmother although, they NEG as one stand child-DAT, language old held difference clear, that mattered two grandmother different bama-jambul stand different line too, child he learns how each grandparent related he learns one-DAT shape two great people it two-divided-of | ...


frame: kinship
words_used: ["janyji", "dunyu", "jawun", "ngalayin", "biwul", "banji", "warrin", "yulmbarril"]
loans_used: []
evidence: dunyu-mani-l-nga LOC; in-laws-stitch-two-families-together
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["kuku", "karrkay", "ngawa", "binal", "kukujida", "wawu-jirray", "jarrakay", "yajarr"]
loans_used: []
evidence: kukujida = child-who-just-learned-to-talk; the-words-for-a-child's-stages
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-03T08:22:32.803224+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["janyji", "jawun", "wula", "kami", "babi", "jija", "karra", "binal"]
loans_used: []
evidence: jina-nga LOC(a); the-chain-of-kin-through-the-generations
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["jawun", "mayi", "kunbal", "janyji", "mukul", "karrkay", "balbil", "ngamu"]
loans_used: []
evidence: miyil-nga LOC; food-sharing-re-ties-the-knots-of-kin
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["bama", "janyji", "kuku", "karrkay", "kunjal", "kami", "jija", "wula"]
loans_used: []
evidence: kuku-nga LOC(a); wula-mabi-kari-nga LOC; naming-a-child-for-an-ancestor
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["jalbu", "dunyu", "bubu", "janyji", "milbil", "ngamu", "nganjan", "karrkay"]
loans_used: []
evidence: bubu-nga/wawu-nga LOC; a-child-inherits-two-countries-and-two-lines
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["yajarr", "kambanmu", "janyji", "balkal", "jumbun", "wawu-mumbu", "kalbal", "dandi"]
loans_used: []
evidence: wawu-kalbay-nga LOC; the-joking-relation-is-a-medicine
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["dunyu", "karrkay", "janyji", "babarr", "bangunji", "mukul", "kalnga", "ngamu"]
loans_used: []
evidence: janyji-jawun-nga/warral-nga LOC; no-one-in-the-kin-web-is-childless
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["kami", "babi", "milbil", "karrkay", "ngamu", "nganjan", "babaji", "jija"]
loans_used: []
evidence: knowledge-passes-grandparent-to-grandchild
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["dunyu", "jawun", "nyaji-way", "babaji", "janyji", "warru", "milka", "wukurril"]
loans_used: []
evidence: RECIP nyaji-way; marriage-is-a-considered-joining-of-kin-groups
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["kuku", "janyji", "karrkay", "binal", "ngamu", "kalnga", "kambanmu", "wukurril"]
loans_used: []
evidence: miyil-jina-nga LOC; kin-words-are-a-child's-first-map-of-the-world
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["babi", "janyji", "jija", "kunjal", "ngamu", "milbil", "binal", "karra"]
loans_used: []
evidence: nyubun-nyubun-nga LOC; the-grandmother-to-granddaughter-thread
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["janyji", "jawun", "kuku", "bama", "wanjarr", "jilbay", "bubu", "wukurril"]
loans_used: []
evidence: making-everyone-kin-abolishes-the-stranger
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T14:57:32.696919+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["biwul", "dunyu", "janyji", "jawun", "jija", "nyaji-way", "yulmbarril", "kaka"]
loans_used: []
evidence: RECIP nyaji-way; the-avoidance-that-protects-a-peace
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T15:35:14.295243+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["yaba", "babarr", "janyji", "jilbay", "ngamu", "karrkay", "kuni-way", "nyajil"]
loans_used: []
evidence: wawu-nga LOC(a); RECIP kuni-way; siblings-walk-with-you-longest
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["janyji", "jawun", "balkal", "binal", "wumbul", "waybala", "bubu", "yinil"]
loans_used: []
evidence: jina-nga LOC; the-kin-web-is-safety-not-a-cage
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["minya", "bubu", "janyji", "jawun", "yulmbarril", "balkal", "jilbay", "wula"]
loans_used: []
evidence: janyji-jawun-nga/warral-nga/yalbay-nga LOC; the-kin-web-holds-the-whole-country
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["wawu-mumbu", "binal", "karrkay", "janyji", "jawun", "kambi", "bama", "bayan"]
loans_used: []
evidence: janyji-jawun-nga LOC; the-saddest-thing-a-child-cut-off-from-kin
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["mukul", "janyji", "bubu", "bama", "milka", "dunyu", "binal", "milbil"]
loans_used: []
evidence: milka-nga LOC; the-elder-who-holds-the-whole-kin-map
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["babi", "jalbu", "bubu", "karrkay", "wandil", "jija", "mukul", "kuku"]
loans_used: []
evidence: bubu-nga/mukul-nga LOC; becoming-a-grandmother-changes-a-woman's-place
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:23:37.213746+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["nganjan", "jija", "janyji", "kunjal", "bubu", "jilbay", "balbil", "karra"]
loans_used: []
evidence: DYADIC nganjan-manda; the-father-son-thread-of-inheritance
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["bama", "janyji", "wukurril", "kunjal", "bangunji", "dakwuy", "wumbul", "jawun"]
loans_used: []
evidence: wawu-wungar-nga LOC; kin-obligation-is-also-your-deepest-security
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["bama", "janyji", "wungar", "kunjal", "nganjan", "ngamu", "bubu", "wukurril"]
loans_used: []
evidence: bubu-nka DAT; the-genealogy-is-a-title-to-the-land
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T10:14:40.074257+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["ngawa", "janyji", "jawun", "ngamu", "babi", "nganjan", "kalnga", "karrkay"]
loans_used: []
evidence: nyubun-nyubun-nga LOC; a-new-baby-rearranges-the-whole-web
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["kuku", "bama", "balkal", "janyji", "kambanmu", "babarr", "yaba", "biwul"]
loans_used: []
evidence: ngara-jina-nga LOC; kin-governs-what-can-and-cannot-be-said
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["jalbu", "yaba", "karrkay", "janyji", "mara", "milbil", "kalnga", "mukul"]
loans_used: []
evidence: dingkar-ma-ni-l-nga/dunyu-mani-l-nga LOC; the-father's-sister-shapes-the-girls
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T10:14:40.074257+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["janyji", "jawun", "milka", "bama", "mukul", "bangkarr", "mayi", "kunjal"]
loans_used: []
evidence: milka-nga/wungar-nga LOC; the-web-is-kept-alive-by-ceaseless-telling
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T10:14:40.074257+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["kami", "babi", "jija", "wumbul", "ngamu", "nganjan", "wawu-mumbu", "karrkay"]
loans_used: []
evidence: nganga-nga LOC; grandparents-and-grandchildren-share-a-special-ease
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:01:10.660377+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["kuku", "janyji", "kunjal", "jawun", "yaba", "mukul", "kalnga", "jilbay"]
loans_used: []
evidence: kin-words-stretched-beyond-blood
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T14:57:32.696919+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["bama", "binal", "janyji", "kuku", "wanya", "dukurr", "jawun", "ngujurr"]
loans_used: []
evidence: dukurr-bu/warral-bu LOC; identity-is-woven-from-kinship
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T10:14:40.074257+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["bubu", "janyji", "bama", "nyajil", "nganjan", "ngamu", "babi", "wula"]
loans_used: []
evidence: POSS nganjan-amu; the-land-is-mapped-by-kin
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["wawu-mumbu", "janyji", "ngamu", "karrkay", "wula", "jawun", "babarr", "bangunji"]
loans_used: []
evidence: the-heaviest-sorrow-carried-on-many-shoulders
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T05:46:05.836376+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: kinship
words_used: ["milbil", "janyji", "wandil", "ngumbu", "murni", "daji", "karrkay", "bubu"]
loans_used: []
evidence: kin-is-the-first-free-gift-received-with-thanks
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:19:32.753863+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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


frame: change-of-state
words_used: ["kuku", "bana", "kija", "kambar", "binal", "wanyu", "jambul", "milbil"]
loans_used: []
evidence: INCHO -ma-nda vs CAUS -mani; the-same-root-become-vs-make
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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


frame: change-of-state
words_used: ["baya", "juku", "kaka", "kima", "bangkan", "warrur", "warngkul", "binal"]
loans_used: []
evidence: CAUS -bunga-l/-bal; INCHO binal-ma-ny; fire-the-great-changer
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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


frame: change-of-state
words_used: ["karrkay", "milbil", "binal", "kuku", "balkal", "bubu", "bama", "nganga"]
loans_used: []
evidence: INCHO binal-ma-l 'learn' vs CAUS binal-bunga-l 'teach'; teaching-is-changing
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["buyun", "bambay", "jibul", "kalbal", "janka", "warngkul", "yukil", "baji-way"]
loans_used: []
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...

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


frame: change-of-state
words_used: ["wungar", "bubu", "kija", "jirakal", "nganka", "kulbul", "mayi", "nyajil"]
loans_used: []
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T04:22:22.593599+00:00
english:
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.

kuku:
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.

analysis:
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 | ...

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


frame: change-of-state
words_used: ["wawu-mumbu", "dandi", "bana", "kija", "warngkul", "juku", "kima", "wungar"]
loans_used: []
evidence: CAUS yukil-bunga-l/kima-bal; grief-changes-slowly-let-time-do-it
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["mumbu", "bama", "baya", "juku", "dandi", "dukurr", "junkurr", "nyaji-way"]
loans_used: []
evidence: mumbu-wungar-nga LOC; INCHO dukurr-ma-nda/junkurr-ma-nda; hardship-changes-you-one-of-two-ways
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["waju", "jirakal", "kulbul", "bangkan", "kima", "diburr", "minya", "binal"]
loans_used: []
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
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.

kuku:
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.

analysis:
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 | ...

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


frame: change-of-state
words_used: ["bubu", "binal", "wawubaja", "kaka", "majaji", "wajun", "ngalkal", "milka"]
loans_used: []
evidence: INCHO ngalkal-ma-nda/majaji-ma-nda; even-the-land-slowly-changes
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["bama", "wawu", "ngawa", "karrkay", "warru", "mukul", "baji", "nyiku"]
loans_used: []
evidence: INCHO -ma-nda through life-stages; do-not-fight-the-changing
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["yinil", "balbil", "binal", "bikibiki", "jarruka", "wawu", "milka", "kunil"]
loans_used: []
evidence: INCHO binal-ma-ny/jibul-ma-nda; CAUS junkurr-bunga-l; mastering-the-change-of-fear
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["kuli", "warri", "kija", "baya", "milka", "wawu", "jarramali", "junkurr"]
loans_used: []
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T04:22:22.593599+00:00
english:
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.

kuku:
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.

analysis:
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 | ...

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


frame: change-of-state
words_used: ["kuku", "murni", "kulur", "jubi", "bayan", "nyajil", "kunil", "bama"]
loans_used: []
evidence: INCHO wubul-ma-nda; CAUS yindu-bunga-l; a-name-changes-slowly-by-small-acts
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["kuku", "milbil", "dukurr", "dandi", "kima", "ngawa", "kaka", "warru"]
loans_used: []
evidence: bubu-nga LOC(a); INCHO kima-ma-nda/dandi-ma-nda; nothing-is-fixed-guide-the-change
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["bama", "jani", "dandi", "yinil", "junkurr", "murni", "jurrnga", "jilbay"]
loans_used: []
evidence: INCHO yindu-ma-nda/junkurr-ma-nda; even-the-deep-self-can-change
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["jalbu", "karrkay", "dingkar", "yulmbarril", "binal", "milbil", "nyajil", "mukul"]
loans_used: []
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
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.

kuku:
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.

analysis:
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 | ...

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


frame: change-of-state
words_used: ["kalka", "murni", "juku", "dakal", "jibul", "baya", "dandi", "junkurr"]
loans_used: []
evidence: baya-nga LOC(a); CAUS dandi-bunga-l/junkurr-bunga-l; craft-guides-a-raw-thing-through-changes
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["bubu", "yindu", "mumbu", "waju", "ngalkal", "balbil", "juku", "jija"]
loans_used: []
evidence: bubu-nga LOC(a); CAUS ngalkal-bunga-l/bibi-bunga-l; the-people-are-changers-of-the-country
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
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.

kuku:
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.

analysis:
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  | ...


frame: change-of-state
words_used: ["kuku-jangkar", "yindu", "balkal", "murni", "ngaral", "karrkay", "balbil", "milka"]
loans_used: []
evidence: miyil-jina-nga/janka-nga LOC; a-story-stays-alive-by-changing
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T20:35:05.834735+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["yindu", "bama", "milbil", "karrkay", "binal", "bubu", "kuku-jangkar", "murni"]
loans_used: []
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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 | ...

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


frame: change-of-state
loans_used: []
evidence: kuku-jina-nka DAT; INCHO jarrmba-ma-nda/warngkul-ma-nda; dawn-the-oldest-change-from-night-to-day
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
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.

kuku:
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.

analysis:
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

words_used:
["bubu", "yindu", "wujurr", "wungar", "muyar", "majaji", "muduwaju", "ngumbu", "kambar", "makirr", "wumbul", "janga", "juran", "baykal", "wandil", "ngundu"]


frame: change-of-state
words_used: ["yinil", "bubu", "binal", "karrkay", "majaji", "wujurr", "jilbay", "junkurr"]
loans_used: []
evidence: wujurr-nga LOC; INCHO binal-ma-nda/jubi-ma-nda; changing-fear-into-knowledge
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["buyun", "yindu", "mumbu", "jarba", "janyji", "kuni-way", "binal", "murni"]
loans_used: []
evidence: INCHO jarba-ma-nda/yukil-ma-nda; RECIP kuni-way; tend-the-small-wounds-early
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
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.

kuku:
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.

analysis:
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 | ...


frame: change-of-state
words_used: ["kulji", "yindu", "bama", "jibul", "dimbirr", "jalbu", "diburr", "wungar"]
loans_used: []
evidence: wawu nyubun-nga/bubu-nga LOC; even-stone-is-changed-by-the-soft
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old woman said even stone changes, though so slowly that a person cannot see it, for the old people pointed to the great grinding-stones worn into deep hollows by countless generations of women grinding seed, and said each single grinding changed the stone a hair, invisible in one lifetime but a deep bowl across many, so that even the hardest thing in the country was being slowly changed by the softest — by hands, by seeds, by patience, by time.

kuku:
Wulbumanangka balkan kulji baja yindu-mal, buban-buban bajaku bama nyulu kari nyajilmuny, bama mukulungku milbin kulji-yalbay, jalbu wubulbu diburr yurrinmuny dimbirr dukurr-man, balkan nyubun-nyubun yurril nyulu kulji yindu-bungal buban bajaku, nyaji-kari wawu nyubunba yambada dimbirr dukurr wawu wubulba, yindu dandi bajaku bubungu nyulu buban-buban yindu-manil kima bajakubu, marabu, diburrbu, wawu-karrbabu, wungarbu.

analysis:
wulbuman-angka balka-ny kulji baja yindu-ma-l, buban-buban bajaku bama nyulu kari nyaji-l-muny, bama mukul-ungku milbi-ny kulji-yalbay, jalbu wubul-bu diburr yurri-ny-muny dimbirr dukurr-ma-ny, balka-ny nyubun-nyubun yurri-l nyulu kulji yindu-bunga-l buban bajaku, nyaji-kari wawu nyubun-ba yambada dimbirr dukurr wawu wubul-ba, yindu dandi bajaku bubu-ngu nyulu buban-buban yindu-ma-ni-l kima bajaku-bu, mara-bu, diburr-bu, wawu-karrba-bu, wungar-bu | old.woman said stone too changes(INCHO), slow most person he NEG sees-of, people old-ERG showed stone-big, woman many-INST seed scraping-of hollow deep-became(INCHO), said each scrape it stone changes-CAUS little very, see-less life one-LOC but hollow deep life many-LOC, thing hard most country-LOC it slowly changed(CAUS) soft most-INST , hand-INST, seed-INST, patience-INST, time-INST | ...


frame: change-of-state
words_used: ["yindu", "bama", "jawun", "janyji", "balbil", "mayi", "dunyu", "karra"]
loans_used: []
evidence: INCHO yindu-ma-nda; the-web-built-from-small-changes
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old man said the change from stranger to friend and from friend to kin can be watched happening over a season of shared work and shared food, for two who arrive as wary strangers, working side by side through a long hunt, sharing the catch, telling their stories by the fire, slowly change into friends, and friends who marry into each other's families change again into kin, so that the whole warm web of belonging is built, thread by thread, out of these small changes.

kuku:
Mukulungku dingkarangka balkan yindu ngarrbalmuny jawunku jawunmuny jawun-karra-nka baja nyaji wungar nyubun jawun-karra-yamba mayi-yamba, jambul nyulu kadan ngarrbal yinil-ji, yamba-yukil nyubunji balbil wungar wubulku, mayi kunbal, nyungu-nyungu kuku-jangkar baya ngunduku balkal, buban-buban yindu-mal jawunku, jawun nyulu dunyu-manin nyubun-nyubun jawun-karra-nka yindu-mal jawun-karraku, karra-jawun wumbul wubulku bungan, karra nyubun-nyubun, yindu buban-buban yinyamuny.

analysis:
mukul-ungku dingkar-angka balka-ny yindu ngarrbal-muny jawun-ku jawun-muny jawun-karra-nka baja nyaji wungar nyubun jawun-karra-yamba mayi-yamba, jambul nyulu kada-ny ngarrbal yinil-ji, yamba-yukil nyubun-ji balbi-l wungar wubul-ku, mayi kunba-l, nyungu-nyungu kuku-jangkar baya ngundu-ku balka-l, buban-buban yindu-ma-l jawun-ku, jawun nyulu dunyu-mani-ny nyubun-nyubun jawun-karra-nka yindu-ma-l jawun-karra-ku, karra-jawun wumbul wubul-ku bunga-ny, karra nyubun-nyubun, yindu buban-buban yinya-muny | old man said change stranger-from friend-to friend-from kin-to too seen season one shared-work shared-food, two they arrive stranger fear-COMIT, side.by.side one-COMIT gather days many, food share, their story fire near tell, slowly change(INCHO) friend-DAT, friend they marry each.other kin-DAT change(INCHO) kin-DAT, rope-of-people warm all built, thread each, change small that-from | ...


frame: change-of-state
words_used: ["bibar", "jalun", "yindu", "kulji", "balbil", "kiju", "kuyu", "warmba"]
loans_used: []
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said the tide is the sea changing twice a day, filling and emptying the mangrove flats, covering and uncovering the rocks, so that the good gatherer does not fight this endless change but rides it, going for the mud-shells when the tide has emptied the flats, for the fish-traps when it has filled the channels, and she said the whole art of the coast is to read which change is coming and to be in the right place to take what each change reveals.

kuku:
Wulbumanangka balkan yira nyulu jalun yindu-mal jambul wungara, jakal-bungal nganga-bungal daburri, nandal warmba-bungal kulji, balbil-bama yukil nyulu kari yindu bada-kari-nka kuli-mal yambada wukurril, dungay kiju-nka yira nganga-bunganya daburri, kuyu-makarrnka nyulu jakal-bunganya bana-baral, nyulu balkan binal jalunmuny wubulku nyajinka wanyu yindu kaday jananka yamba nyubun-nyubun wanyu yindu warmba-bungalmuny maninka.

analysis:
wulbuman-angka balka-ny yira nyulu jalun yindu-ma-l jambul wungar-a, jakal-bunga-l nganga-bunga-l daburri, nanda-l warmba-bunga-l kulji, balbil-bama yukil nyulu kari yindu bada-kari-nka kuli-ma-l yambada wukurri-l, dunga-y kiju-nka yira nganga-bunga-nya daburri, kuyu-makarr-nka nyulu jakal-bunga-nya bana-baral, nyulu balka-ny binal jalun-muny wubul-ku nyaji-nka wanyu yindu kada-y jana-nka yamba nyubun-nyubun wanyu yindu warmba-bunga-l-muny mani-nka | old.woman said tide it sea changes(INCHO) twice day-LOC, full-CAUS empty-CAUS swamp, shuts-in uncover-CAUS rock, gatherer good it NEG change endless-DAT rages but follows, goes mudcrab-DAT tide empties-SUB flat, fish-trap-DAT it fills-SUB channel, she said knowledge sea-of all see-DAT what change comes stands-DAT thing each what change uncover-CAUS-of get-DAT | ...

evidence:
wungar-nga LOC; INCHO yindu-ma-nda; CAUS bibi-bunga-l/warmba-bunga-l; riding-the-sea's-twice-daily-change


frame: change-of-state
words_used: ["yindu", "yinil", "bama", "nyajil", "warri", "warngku", "milka", "jilbay"]
loans_used: []
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said the most dangerous changes are the slow ones a person does not notice, for a fast change frightens you into action but a slow one lulls you, and so a creek slowly silting, a skill slowly forgotten, a young person slowly drifting into bad company, a custom slowly falling into disuse, can each go too far before anyone acts, and he taught the young to watch especially for the slow quiet changes that no single day makes visible.

kuku:
Mukulungku dingkarangka balkan yindu yinil bajaku nyulu yindu buban-buban bama nyulu kari nyajilmuny, yindu warri nyulu yundu yinil-bungal murninka yambada buban-buban nyulu yundu warngku-bungal, wawubaja buban-buban jukar-mal, binal buban-buban milka-wula, warru buban-buban jilbal bama-mumbu-nku, yala mukul buban-buban bada-mal murni-kariku, nyulu nyubun-nyubun jilbal dukurr bajaku ngadiku wanya murninya, nyulu warru milbin nyajinka bajaku yindu buban-buban wunbu wungar nyubun kari nyaji-bungalmuny.

analysis:
mukul-ungku dingkar-angka balka-ny yindu yinil bajaku nyulu yindu buban-buban bama nyulu kari nyaji-l-muny, yindu warri nyulu yundu yinil-bunga-l murni-nka yambada buban-buban nyulu yundu warngku-bunga-l, wawubaja buban-buban jukar-ma-l, binal buban-buban milka-wula, warru buban-buban jilba-l bama-mumbu-nku, yala mukul buban-buban bada-ma-l murni-kari-ku, nyulu nyubun-nyubun jilba-l dukurr bajaku ngadiku wanya murni-nya, nyulu warru milbi-ny nyaji-nka bajaku yindu buban-buban wunbu wungar nyubun kari nyaji-bunga-l-muny | old man said change fear most it change slow person he NEG sees-of, change fast it you fear-CAUS act-DAT but slow it you sleep-CAUS, creek slowly silts(INCHO), skill slowly forgets, young slowly drifts bad.company-DAT, way old slowly falls(INCHO) use-less-DAT, it each goes deep most before whom acts-SUB, he young taught watch-DAT most change slow quiet day one NEG visible-CAUS-of | ...

evidence:
INCHO jukarr-ma-nda/bada-ma-nda; CAUS yinil-bunga-l/warngku-bunga-l; the-danger-of-slow-unnoticed-change


frame: change-of-state
words_used: ["bama", "yindu", "wawu", "murni", "mumbu", "wula", "warri", "nyajil"]
loans_used: []
evidence: mumbu-wungar-nga LOC; CAUS yindu-bunga-l/warri-mani-ny; the-sudden-change-of-a-single-moment
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old woman said a person can be changed for a whole life by a single moment, for one act of unexpected kindness at a low hour, one cruel word that cut too deep, one narrow escape from death, one glimpse of a great truth, can turn a person onto a wholly new path, so that alongside the slow changes that take years there are these sudden changes that take a heartbeat, and a wise person honors both the long river and the lightning.

kuku:
Wulbumanangka balkan bama yindu-bungal wawu wubulku wungar nyubunbu, nyubun murni wawu-jirray kanban-kari mumbu-wungara, kuku-mumbu nyubun nyulu yakan dukurr bajaku, nyubun wula-muny warri-manin, nyaji nyubun kuku-yukil yalbaymuny, nyulu bama yindu-bungal baral yinduku bajaku, yindu buban-buban nyulu wungar wubulku manil jambulmuny yindu warri yinya nyulu wawu-warri nyubunbu manil, binal-bama nyulu jambul yulmbarril wawubaja kalbay balbay baja.

analysis:
wulbuman-angka balka-ny bama yindu-bunga-l wawu wubul-ku wungar nyubun-bu, nyubun murni wawu-jirray kanban-kari mumbu-wungar-a, kuku-mumbu nyubun nyulu yaka-ny dukurr bajaku, nyubun wula-muny warri-mani-ny, nyaji nyubun kuku-yukil yalbay-muny, nyulu bama yindu-bunga-l baral yindu-ku bajaku, yindu buban-buban nyulu wungar wubul-ku mani-l jambul-muny yindu warri yinya nyulu wawu-warri nyubun-bu mani-l, binal-bama nyulu jambul yulmbarril wawubaja kalbay balbay baja | old.woman said person change-CAUS life all moment one-INST, one act kind unexpected low.hour-LOC, word cruel one it cut deep most, one death-from escaped(CAUS), glimpse one truth great-of, it person change-CAUS road other-DAT very, change slow it year all takes two-of change fast that it heartbeat one-INST takes, wise-person he two honors river long lightning too | ...


frame: change-of-state
words_used: ["kuku", "yindu", "binal", "bama", "bubu", "murni", "bana", "kija"]
loans_used: []
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said the whole point of learning the change-words well is to become a person who acts on the world rather than only being acted upon, for the child and the fool say only that things happened to them, the water got cold, the food got burnt, the plan got ruined, while the grown and the wise can say what they made happen, I warmed the water, I saved the food, I mended the plan, and he said growing up is largely the slow shift from the first kind of speech to the second.

kuku:
Mukulungku dingkarangka balkan kuku yindu-mabimuny yukil binalman nyulu bama-manilka nyulu bubu murnil kari nganga nyulu-nyulu murninmuny, karrkay dingkar milka-kari balkal nganga yamba jana yindu-maninmuny, bana kiway-manin, mayi wajun bajaku, kuku-manin buyun-daman, yambada bama-yalbay binal-bama balkal wanyu jana yindu-bungan, ngayu bana wumbul-bungan, ngayu mayi karrban, ngayu kuku-manin yukil-bungan, nyulu balkan warru-mal nyulu buban-buban yindu balkal ngadikumuny jambulku.

analysis:
mukul-ungku dingkar-angka balka-ny kuku yindu-mabi-muny yukil binal-ma-ny nyulu bama-mani-nka nyulu bubu murni-l kari nganga nyulu-nyulu murni-ny-muny, karrkay dingkar milka-kari balka-l nganga yamba jana yindu-mani-ny-muny, bana kiway-mani-ny, mayi waju-ny bajaku, kuku-mani-ny buyun-dama-ny, yambada bama-yalbay binal-bama balka-l wanyu jana yindu-bunga-ny, ngayu bana wumbul-bunga-ny, ngayu mayi karrba-ny, ngayu kuku-mani-ny yukil-bunga-ny, nyulu balka-ny warru-ma-l nyulu buban-buban yindu balka-l ngadiku-muny jambul-ku | old man said word change-of good learns(INCHO) it person-make-DAT it world acts NEG just itself acted-of, child man ear-less says just thing they changed(CAUS)-of, water cold-made(CAUS), food burnt, plan ruined, but grown-person wise-person says what they change-CAUS-PAST, I water warm-CAUS-PAST, I food kept, I plan mended, he said growing.up(INCHO) it slowly change speaks first-from second-to | ...

evidence:
INCHO binal-ma-ny/warru-ma-nda; CAUS warngkul-bunga-ny; grow-from-things-happen-to-me-to-I-made-it-happen


frame: change-of-state
words_used: ["ngawa", "yindu", "wungar", "dukul", "jilbay", "jarrakay", "binal", "ngamu"]
loans_used: []
evidence: INCHO yindu-ma-nda; the-newborn's-first-year-of-fastest-change
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old woman said the newborn's whole task is to change, faster than at any later time of life, for in a single year the helpless one that could not hold up its own head becomes a walking, babbling, laughing person who knows its mother's face and its own name, and she said this first great burst of change is why the old people watched a baby's first year with such joy and such care, for never again would a person change so fast or so far.

kuku:
Wulbumanangka balkan ngawa nyungu murni wubulku yindu-mal, warri bajaku wungar bada wawumuny, wungar nyubunbu ngawa dukul-karrban-kari nyulu nyungu dukul wangkar-karrban-kari yindu-mal bama jilba-bama balkal-bama yajarr-bama binal nyungu ngamu miyil nyungu kuku baja, nyulu balkan yindu ngadiku yalbay yinya wanyurrinku bama mukul nyajin ngawa nyungu wungar ngadiku yajarr-ji wawu-karrba-ji baja, kariku baja bama yindu-mal warri bajaku kalbay bajaku baja.

analysis:
wulbuman-angka balka-ny ngawa nyungu murni wubul-ku yindu-ma-l, warri bajaku wungar bada wawu-muny, wungar nyubun-bu ngawa dukul-karrba-ny-kari nyulu nyungu dukul wangkar-karrba-ny-kari yindu-ma-l bama jilba-bama balka-l-bama yajarr-bama binal nyungu ngamu miyil nyungu kuku baja, nyulu balka-ny yindu ngadiku yalbay yinya wanyurrinku bama mukul nyaji-ny ngawa nyungu wungar ngadiku yajarr-ji wawu-karrba-ji baja, kariku baja bama yindu-ma-l warri bajaku kalbay bajaku baja | old.woman said newborn its work all change(INCHO), fast most time other life-of, year one-INST baby head-hold-less it its head up-hold-less changes(INCHO) person walk-person talk-person laugh-person knows its mother face its name too, she said change first great that why people old watched baby its year first joy-COMIT care-COMIT too, never again person changes(INCHO) fast most far most too | ...


frame: change-of-state
words_used: ["jani", "mumbu", "yindu", "milka", "bibi", "junkurr", "jubi", "jirakal"]
loans_used: []
evidence: jarray-nga/junkurr-kari-nga LOC; change-a-bad-habit-by-growing-a-good-one
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said the way to change a bad habit is not to fight it head-on, which only feeds it with attention, but to slowly grow a good habit in its place, for a person who merely tries to stop being lazy stays fixed on laziness, while a person who takes up an absorbing daily work finds the laziness has quietly withered from lack of room, so that the truest way to end an old thing is to change into a new thing that leaves it no space.

kuku:
Mukulungku dingkarangka balkan yala murni-mumbu yindu-bungalka nyulu kari yinya-nka kuli-mal, yinya nganga nukal milkabu, yambada buban-buban murni-yukil yalbay-bungal nyungu jarraymba, bama nyulu nganga wawu-manil junkurr-kari bawanka nyulu janan junkurr-kari-nga, yambada bama nyulu wungar-daji milka-manil manil nyulu manil junkurr-kari nyulu wunbu bada-manin jarray-karimuny, yala yukil bajaku murni mukul bada-bungalka nyulu yindu-mal murni jirakal nyulu yinya jarray-kari dayal.

analysis:
mukul-ungku dingkar-angka balka-ny yala murni-mumbu yindu-bunga-nka nyulu kari yinya-nka kuli-ma-l, yinya nganga nuka-l milka-bu, yambada buban-buban murni-yukil yalbay-bunga-l nyungu jarray-mba, bama nyulu nganga wawu-ma-ni-l junkurr-kari bawa-nka nyulu jana-ny junkurr-kari-nga, yambada bama nyulu wungar-daji milka-mani-l mani-l nyulu mani-l junkurr-kari nyulu wunbu bada-mani-ny jarray-kari-muny, yala yukil bajaku murni mukul bada-bunga-nka nyulu yindu-ma-l murni jirakal nyulu yinya jarray-kari daya-l | old man said how practice-bad change-CAUS-DAT it NEG that-DAT angry-becomes, that just feeds attention-INST, but slowly practice-good big-CAUS its place-LOC, person he just wants laziness leave-DAT he stands laziness-LOC, but person he daily absorbing-work takes he takes laziness it quietly falls(CAUS) room-less-of, how good most habit old end-CAUS-DAT it changes(INCHO) habit new it that room-less gives | ...


frame: change-of-state
words_used: ["yindu", "mayi", "jirakal", "kulbul", "warri", "dandi", "dakil", "binal"]
loans_used: []
evidence: dakil-kari-nga LOC; some-changes-cannot-be-forced
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said the change of a green fruit into a ripe one cannot be rushed, and a person who picks the fruit early to hurry it finds only a hard sour thing that will never sweeten off the branch, so she taught that some changes have their own time and cannot be forced, that a child cannot be hurried into an adult nor a grief hurried into peace nor a raw skill hurried into mastery, and that wisdom includes knowing which changes you may push and which you must simply wait upon.

kuku:
Wulbumanangka balkan yindu mayi jirakalmuny kulbulmuny nyulu kari warri-bungalmuny, bama nyulu mayi bangkal ngadiku warri-bungalka nyulu manil nganga yamba dandi ngambuy nyulu kariku jiba-wulay-mal dakil-karinga, nyulu milbin yindu nyubun-nyubun nyungu-nyungu wungar karrbal kari junkurr-bungalmuny, karrkay nyulu kari warri-bungal mukul-bama-nka wawu-mumbu warri-bungal wunbuku binal buban warri-bungal binal yalbay-ngka, wawu-yukil nyulu binal wanyu yindu yundu jurrngal wanyu yundu nganga maku-janalmuny.

analysis:
wulbuman-angka balka-ny yindu mayi jirakal-muny kulbul-muny nyulu kari warri-bunga-l-muny, bama nyulu mayi bangka-l ngadiku warri-bunga-nka nyulu mani-l nganga yamba dandi ngambuy nyulu kariku jiba-wulay-ma-l dakil-kari-nga, nyulu milbi-ny yindu nyubun-nyubun nyungu-nyungu wungar karrba-l kari junkurr-bunga-l-muny, karrkay nyulu kari warri-bunga-l mukul-bama-nka wawu-mumbu warri-bunga-l wunbu-ku binal buban warri-bunga-l binal yalbay-ngka, wawu-yukil nyulu binal wanyu yindu yundu jurrnga-l wanyu yundu nganga maku-jana-l-muny | old.woman said change fruit green-from ripe-to it NEG hurry-CAUS-of, person he fruit picks before hurry-CAUS-DAT he gets just thing hard sour it never sweet-becomes(INCHO) branch-less-LOC, she taught change certain their.own time holds NEG force-CAUS-of, child it NEG hurry-CAUS adult-DAT grief hurry-CAUS quiet-DAT knowledge small hurry-CAUS knowledge big-DAT, wisdom it knows what change you push what you just wait-of | ...


frame: change-of-state
words_used: ["bana", "yindu", "milbil", "kija", "warngkul", "dandi", "kima", "binal"]
loans_used: []
evidence: manjal-nga/bana-jibul-nga LOC; INCHO kija-kija-ma-nda; water-wears-a-hundred-forms-yet-stays-itself
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T04:22:22.593599+00:00
english:
The old man said water shows every kind of change at once and so was a great teacher to the old people, for it becomes ice-cold in the mountain and warm in the shallows, it becomes hard rain and soft mist, it becomes a still lagoon and a roaring flood, it becomes cloud and comes back as rain, and he said a person who truly watches water learns that a single thing can wear a hundred forms and change endlessly between them while remaining, always, itself.

kuku:
Mukulungku dingkarangka balkan bana yindu wubulku nyubunji milbil-bama yalbay bama mukulmuny, nyulu kiway-kiway-mal manjalba wumbul-mal bana-bubanba, nyulu bana dandi-mal ngurrbal kima-mal, nyulu daburri wunbu-mal bana-yalbay jarramali-mal, nyulu ngurrban-mal kaday baja bana-ji, nyulu balkan bama nyulu bana bajaku nyaji nyulu binalman yamba nyubun karrbal jina wubul yindu-mal bada-kari nyubunmuny nyubunku yambada janay, wungar wubulku, nyulu-nyulu.

analysis:
mukul-ungku dingkar-angka balka-ny bana yindu wubul-ku nyubun-ji milbil-bama yalbay bama mukul-muny, nyulu kiway-kiway-ma-l manjal-ba wumbul-ma-l bana-buban-ba, nyulu bana dandi-ma-l ngurrbal kima-ma-l, nyulu daburri wunbu-ma-l bana-yalbay jarramali-ma-l, nyulu ngurrban-ma-l kada-y baja bana-ji, nyulu balka-ny bama nyulu bana bajaku nyaji nyulu binal-ma-ny yamba nyubun karrba-l jina wubul yindu-ma-l bada-kari nyubun-muny nyubun-ku yambada jana-y, wungar wubul-ku, nyulu-nyulu | old man said water change all one-COMIT teacher great person old-of, it ice-cold-becomes(INCHO) mountain-LOC warm-becomes shallows-LOC, it rain hard-becomes fog soft-becomes, it swamp-pool quiet-becomes flood roaring-becomes, it cloud-becomes comes again rain-COMIT, he said person he water truly sees he learns(INCHO) thing one holds form hundred changes(INCHO) endless one-from one-to but stands, time all, itself | ...


frame: change-of-state
words_used: ["bama", "yindu", "bayan", "munjal", "junkurr", "yinil", "jani", "kuku-jangkar"]
loans_used: []
evidence: INCHO junkurr-ma-nda/yinil-ma-nda; change-a-people-by-changing-their-stories
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old woman said a group of people can be changed together, for a whole camp can slowly grow generous or slowly grow mean, slowly grow brave or slowly grow fearful, taking its temper from its leaders and its stories, so that changing a people is not done person by person but by changing the stories they tell and the deeds they praise, and she said this is why the old people guarded the stories so carefully, for whoever changes a people's stories slowly changes the people themselves.

kuku:
Wulbumanangka balkan bama-wubul yindu-bungal nyubunji, bayan wubulku buban-buban dayal-bama-mal yambada buban-buban jakay-dandi-mal, buban-buban junkurr-mal yambada buban-buban yinil-mal, manil nyungu yala kuku-bama-muny kuku-jangkar-muny, bama-wubul yindu-bungal nyulu kari bama nyubun-nyubun yambada yindu-bungal kuku-jangkar jana balkalmuny murni jana yulmbarrilmuny baja, nyulu balkan yinya wanyurrinku bama mukul kuku-jangkar karrban junkurr bajaku, wanya kuku-jangkar bama nyungu yindu-bungal nyulu buban-buban bama nyulu-nyulu yindu-bungal.

analysis:
wulbuman-angka balka-ny bama-wubul yindu-bunga-l nyubun-ji, bayan wubul-ku buban-buban daya-l-bama-ma-l yambada buban-buban jakay-dandi-ma-l, buban-buban junkurr-ma-l yambada buban-buban yinil-ma-l, mani-l nyungu yala kuku-bama-muny kuku-jangkar-muny, bama-wubul yindu-bunga-l nyulu kari bama nyubun-nyubun yambada yindu-bunga-l kuku-jangkar jana balka-l-muny murni jana yulmbarri-l-muny baja, nyulu balka-ny yinya wanyurrinku bama mukul kuku-jangkar karrba-ny junkurr bajaku, wanya kuku-jangkar bama nyungu yindu-bunga-l nyulu buban-buban bama nyulu-nyulu yindu-bunga-l | old.woman said people change-CAUS one-COMIT, camp all slowly giver-becomes(INCHO) or slowly stingy-becomes, slowly brave-becomes or slowly fearful-becomes, takes its temper leader-from story-from, people change-CAUS it NEG person each but changes-CAUS story they tell-of deed they welcome-of too, she said that why people old story guarded strong most, whoever story people its change-CAUS it slowly people itself change-CAUS | ...


frame: change-of-state
words_used: ["yindu", "dukurr", "bama", "karrkay", "junkurr", "milbil", "warru", "wawu"]
loans_used: []
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old man said the deepest and best change a person can undergo is the slow change from taking to giving, for a small child rightly takes, needing everything and giving nothing, but a person grows well only insofar as they change, year by year, into a giver, until at the end a good old person is almost pure gift, feeding and teaching and blessing the young from a store built over a lifetime, and he said this one change, from taker to giver, is the whole shape of a life well lived.

kuku:
Mukulungku dingkarangka balkan yindu dukurr yukil bajaku bama nyubun manil nyulu yindu buban-buban manil-muny dayal-muny, karrkay buban yukil manil, wawu-manil yamba wubulku dayal nganga, yambada bama junkurr-mal yukil nyulu yindu-mal, wungar nyubun-nyubun, dayal-bama-mal, bada bajaku bama mukul yukil nyulu bajaku daji-jirray nganga, dayal milbil kuku-yukil-dayal warru mayi-karrban wawu kalbaymba bunganmuny, nyulu balkan yindu nyubun, manil-bama dayal-bamamuny, nyulu yala wawu yukil wunanmuny wubulku.

analysis:
mukul-ungku dingkar-angka balka-ny yindu dukurr yukil bajaku bama nyubun mani-l nyulu yindu buban-buban mani-l-muny daya-l-muny, karrkay buban yukil mani-l, wawu-ma-ni-l yamba wubul-ku daya-l nganga, yambada bama junkurr-ma-l yukil nyulu yindu-ma-l, wungar nyubun-nyubun, daya-l-bama-ma-l, bada bajaku bama mukul yukil nyulu bajaku daji-jirray nganga, daya-l milbi-l kuku-yukil-daya-l warru mayi-karrba-ny wawu kalbay-mba bunga-ny-muny, nyulu balka-ny yindu nyubun, mani-l-bama daya-l-bama-muny, nyulu yala wawu yukil wuna-ny-muny wubul-ku | old man said change deep good most person one undergoes it change slowly taking-from giving-from, child small rightly takes, wants thing all gives nothing, but person giver-becomes(INCHO) well it changes(INCHO), year each, giver-becomes(INCHO), end very person old good it almost gift-pure only, gives teaches blesses young store life long-LOC built-of, he said change one, taker-from giver-to, it way life well lived-of all | ...

evidence:
wawu kalbay-nga LOC(l)->kalbayba FIX; INCHO junkurr-ma-nda/dayal-bama-ma-nda; the-change-from-taker-to-giver


frame: change-of-state
words_used: ["wawu-mumbu", "yindu", "junkurr", "buyun", "kaka", "jinbi", "warngkul", "kuru"]
loans_used: []
evidence: INCHO yindu-ma-nda; sorrow-slowly-changing-into-quiet-company
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old woman said even sorrow can slowly change into something else if it is allowed to, for the sharpest grief, which at first can only wound, changes over years into a tender ache, and the tender ache changes into a warm remembering, and the warm remembering becomes at last a kind of quiet company, so that the very same love that became agony at the loss becomes, if given time and not fought, a gentle abiding presence, the dead one changed from a wound into a companion.

kuku:
Wulbumanangka balkan wawu-mumbu baja buban-buban yindu-mal yamba yindumuny kaki nyulu yindu-manilmuny, wawu-mumbu junkurr bajaku, ngadiku nyulu nganga buyun-manil, yindu-mal wungar wubulku kaka kimaku, kaka kima yindu-mal wawu-milka wumbulku, wawu-milka wumbul yindu-mal bada bajaku jawun wunbu nyubunku, kuru nyubun nyulu kaka-manin bada-ngamuny nyulu yindu-mal, kaki wungar dayan kuniway-kari, jawun kima janay, wula-bama yindu-manin bajimuny jawunku.

analysis:
wulbuman-angka balka-ny wawu-mumbu baja buban-buban yindu-ma-l yamba yindu-muny kaki nyulu yindu-mani-l-muny, wawu-mumbu junkurr bajaku, ngadiku nyulu nganga buyun-ma-ni-l, yindu-ma-l wungar wubul-ku kaka kima-ku, kaka kima yindu-ma-l wawu-milka wumbul-ku, wawu-milka wumbul yindu-ma-l bada bajaku jawun wunbu nyubun-ku, kuru nyubun nyulu kaka-mani-ny bada-nga-muny nyulu yindu-ma-l, kaki wungar daya-ny kuniway-kari, jawun kima jana-y, wula-bama yindu-mani-ny baji-muny jawun-ku | old.woman said grief too slowly changes(INCHO) thing other-into if it allowed-of, grief sharp most, first it just wounds, changes(INCHO) years all ache soft-DAT, ache tender changes(INCHO) remembering warm-DAT, remembering warm changes(INCHO) end very companion quiet one-DAT, love one it agony-made(CAUS) loss-at it changes(INCHO), if time given fought-less, companion soft stands, dead-person changed(CAUS) sore-from companion-DAT | ...


frame: change-of-state
words_used: ["bama", "milbil", "jani", "yindu", "kuli", "munjal", "yinil", "birra"]
loans_used: []
evidence: CAUS kuli-bunga-l/yinil-bunga-l; INCHO yindu-ma-nda; choose-your-changes-not-merely-suffer-them
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said the point of a person's whole training was to change them from someone who reacts into someone who chooses, for the untrained person is changed by every passing thing, made angry by an insult, made greedy by plenty, made cowardly by danger, tossed about like a leaf, while the trained person, meeting the same forces, decides for themselves what they will become, and he said this power to choose one's own changes rather than merely suffer them is the very core of being truly grown.

kuku:
Mukulungku dingkarangka balkan bama nyungu milbil wubulku dukurr nyulu yindu-bungal bama nyubunmuny nyulu yindu-mal-bama bama nyubunmuny nyulu wawu-manil-bama, bama milbil-kari nyulu yindu-manil yamba jilba wubulku, kuli-bungal kuku-mumbu-bu, jakay-dandi-bungal wubul-ji, yinil-bungal yinil-yamba-bu, warri-warri yala birra, yambada bama milbil-ji, jilba nyubun-nyubun nyaji-way, nyulu-nyulu kuku-manil wanyu jana yindu-manmuny, nyulu balkan junkurr yinya wawu-manilka nyungu-nyungu yindu kari nganga karrbanka nyulu dukurr bama-yalbay bajakumuny.

analysis:
mukul-ungku dingkar-angka balka-ny bama nyungu milbil wubul-ku dukurr nyulu yindu-bunga-l bama nyubun-muny nyulu yindu-ma-l-bama bama nyubun-muny nyulu wawu-ma-ni-l-bama, bama milbil-kari nyulu yindu-ma-ni-l yamba jilba wubul-ku, kuli-bunga-l kuku-mumbu-bu, jakay-dandi-bunga-l wubul-ji, yinil-bunga-l yinil-yamba-bu, warri-warri yala birra, yambada bama milbil-ji, jilba nyubun-nyubun nyaji-way, nyulu-nyulu kuku-mani-l wanyu jana yindu-ma-ny-muny, nyulu balka-ny junkurr yinya wawu-ma-ni-nka nyungu-nyungu yindu kari nganga karrba-nka nyulu dukurr bama-yalbay bajaku-muny | old man said person his training all deep(aim) it change-CAUS person one-from it reacts-person person one-from it chooses-person, person trained-less it changed(CAUS) thing passing all, anger-CAUS insult-INST, greed-CAUS plenty-COMIT, coward-CAUS danger-INST, tossed as leaf, but person trained-COMIT, force each meets, itself decides what they change(INCHO)-of, he said power that choose-DAT his.own change NEG just suffer-DAT it deep(core) grown truly-of | ...


frame: change-of-state
words_used: ["bubu", "milbil", "kuku", "karrkay", "kaya", "jambun", "diburr", "binal"]
loans_used: []
evidence: jina-nga/milka-nga LOC; INCHO kaya-ma-nda/juku-ma-nda; the-country-teaches-the-change-words
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old woman said the country teaches the change-words better than any grammar, for a child who watches a tadpole change into a frog, a grub change into a beetle, a seed change into a tree, a flood-scoured plain change into a meadow of flowers, learns in the bone that changing from one thing utterly into another is the deepest ordinary magic of the world, and needs no telling that a person too, given time, can become something they now can barely imagine.

kuku:
Wulbumanangka balkan bubu milbil kuku yindu-mabimuny yukil kuku-milbil wubulmuny, karrkay nyulu nyaji kubu-kubu yuday-mal, jambun ngirran-mal, diburr juku-mal, bubu bana-yalbay-bu yurrin nganka-ji-mal, nyulu binalman bajibaymba yindu yamba nyubunmuny yamba yindunka wubulku nyulu yamba dukurr bajaku bubumuny, kari kuku-junkurr bama baja, wungar dayan, yindu-mal yamba nyubun nyulu nyiku kari bajaku milka-nga nyajilmuny.

analysis:
wulbuman-angka balka-ny bubu milbi-l kuku yindu-mabi-muny yukil kuku-milbil wubul-muny, karrkay nyulu nyaji kubu-kubu yuday-ma-l, jambun ngirran-ma-l, diburr juku-ma-l, bubu bana-yalbay-bu yurri-ny nganka-ji-ma-l, nyulu binal-ma-ny bajibay-mba yindu yamba nyubun-muny yamba yindu-nka wubul-ku nyulu yamba dukurr bajaku bubu-muny, kari kuku-junkurr bama baja, wungar daya-ny, yindu-ma-l yamba nyubun nyulu nyiku kari bajaku milka-nga nyaji-l-muny | old.woman said country teaches word change-of good word-teaching all-ABL, child he sees tadpole frog-becomes(INCHO), grub beetle-becomes, seed tree-becomes, ground flood-INST scraped flower-COMIT-becomes, he learns(INCHO) bone-LOC  change thing one-from thing other-to all it thing deep most world-of, NEG telling person too, time given, changes(INCHO) thing one it now barely mind-LOC see-of | ...


frame: change-of-state
words_used: ["kuku", "yindu", "milka", "janyji", "warngku", "babaji", "jubi", "nyajil"]
loans_used: []
evidence: burray-mabi-nga/bugal-bugal-nga LOC; INCHO jubi-ma-nda; let-the-mind-change-and-settle-overnight
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old man said the making of a good decision is itself a slow change worth waiting for, for a question thrown at a tired mind at night gives one answer, and the same question held quietly through a night's sleep and asked again at dawn gives often a wiser one, so the old people would say let us sleep on it, trusting that the mind changes and settles overnight, and that a thing seen clearly in the morning was often clouded the night before by the day's heat.

kuku:
Mukulungku dingkarangka balkan kuku-manin yukil nyulu-nyulu yindu buban-buban nganga maku-janalmuny, kuku yilbal milka baja-burray-mba wujurrba nyulu dayal kuku-yukil nyubun, kuku nyubun wunbu-ji karrbal wujurr warngku-burr babajil baja muduwajuny nyulu dayal wawu-yukil nyubun, bama mukul balkan ngana wunay yinyanga, kuku-junkurr milka yindu-mal wunbu-mal wujurr-burr, yamba nyaji yukil muduwajuny nyulu nganga ngurrban-ji-man wujurr ngadiku wungar wumbul-bu.

analysis:
mukul-ungku dingkar-angka balka-ny kuku-mani-ny yukil nyulu-nyulu yindu buban-buban nganga maku-jana-l-muny, kuku yilba-l milka baja-burray-mba wujurr-ba nyulu daya-l kuku-yukil nyubun, kuku nyubun wunbu-ji karrba-l wujurr warngku-burr babaji-l baja muduwajuny nyulu daya-l wawu-yukil nyubun, bama mukul balka-ny ngana wuna-y yinya-nga, kuku-junkurr milka yindu-ma-l wunbu-ma-l wujurr-burr, yamba nyaji yukil muduwajuny nyulu nganga ngurrban-ji-ma-ny wujurr ngadiku wungar wumbul-bu | old man said decision good it itself change slowly wait-of, question throws mind tired-LOC night it gives answer one, question one quiet-COMIT held night sleep-PERL asks too at-dawn it gives answer-wise one, people old said we lie it-LOC, mind changes(INCHO) quiet-becomes(INCHO) night-PERL, thing seen clearly at-dawn it just cloud-COMIT-became(INCHO) night before day hot-INST | ...


frame: change-of-state
words_used: ["yindu", "jilbay", "bama", "mukul", "kuku", "milka", "wungar", "bubu"]
loans_used: []
evidence: milka-nga LOC; INCHO yindu-ma-nda; the-vast-slow-changes-beyond-one-life
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said the greatest changes of all move too slowly for one person to see, so that no single elder ever watched the language itself change, yet it changed across the generations, and no single person watched the whole people move to new country, yet they moved across the centuries, and she taught the young to hold in mind these vast slow changes beyond a single life, for a person who thinks only in one lifetime mistakes the slow river of a people's changing for a fixed and unchanging shore.

kuku:
Wulbumanangka balkan yindu yalbay bajaku wubulmuny jilba buban-buban bajaku bama nyubun nyajinka, mukul nyubun kari nyajin kuku nyulu-nyulu yindu-manya, yambada nyulu yindu-manin wungar-kadal wubulku, bama nyubun kari nyajin bama-wubul jilban bubu yinduku, yambada jana jilban wubul wungarmuny, nyulu jalbu-buban milbin karrbanka milkanga yindu yalbay buban-buban wawu nyubunmuny, bama nyulu milkabu baykal wawu nyubunbu nganga nyulu mumbu-manil bana-yalbay buban-buban bama nyungu yindu-manmuny jalkar dandi yindu-karimuny.

analysis:
wulbuman-angka balka-ny yindu yalbay bajaku wubul-muny jilba buban-buban bajaku bama nyubun nyaji-nka, mukul nyubun kari nyaji-ny kuku nyulu-nyulu yindu-ma-nya, yambada nyulu yindu-mani-ny wungar-kada-l wubul-ku, bama nyubun kari nyaji-ny bama-wubul jilba-ny bubu yindu-ku, yambada jana jilba-ny wubul wungar-muny, nyulu jalbu-buban milbi-ny karrba-nka milka-nga yindu yalbay buban-buban wawu nyubun-muny, bama nyulu milka-bu bayka-l wawu nyubun-bu nganga nyulu mumbu-mani-l bana-yalbay buban-buban bama nyungu yindu-ma-ny-muny jalkar dandi yindu-kari-muny | old.woman said change great most all-ABL moves slowly most person one see-DAT, elder one NEG saw language itself changes(INCHO)-SUB, but it changed(CAUS) generation all, person one NEG saw people moved country other-DAT, but they moved century-of, she girls taught hold-DAT mind-LOC change great slowly life one-of, person he thinks life one-INST alone he mistakes(CAUS) river-big slowly people its changing-of high-bank hard change-less-of | ...


frame: change-of-state
words_used: ["yindu", "yinil", "majaji", "wujurr", "jubi", "jilbay", "bayan", "wumbul"]
loans_used: []
evidence: CAUS yindu-bunga-l; you-are-changed-by-what-you-do-not-what-you-are-told
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old man said the change from a boy's fear of the dark scrub to a man's ease in it happens only by going in, again and again, so that no amount of being told the scrub is safe can change the fear, but the body's own repeated experience of going in and coming out unharmed slowly changes the fear into confidence, and he said this is the deep law of all real change, that a person is changed far more by what they repeatedly do than by anything they are merely told.

kuku:
Mukulungku dingkarangka balkan yindu buban nyungu yinil majaji wujurrmuny dingkar nyungu wunbu-jimuny nyulu janay nganga jilbalnya, jambulku jambulku, kuku wubulku majaji wunbu nyulu kari yinil yindu-bungalmuny, yambada bangkarr nyulu-nyulu jilbalnya buyun-kari kadanya nyulu buban-buban yinil yindu-bungal wawu-junkurrku, nyulu balkan yinya kuku dukurr yindu bajaku wubulmuny, bama nyulu yindu-bungal ngulkurr-baja wanyu nyulu jambulku murninmuny yamba nyubun nganga balkanmuny.

analysis:
mukul-ungku dingkar-angka balka-ny yindu buban nyungu yinil majaji wujurr-muny dingkar nyungu wunbu-ji-muny nyulu jana-y nganga jilba-l-nya, jambul-ku jambul-ku, kuku wubul-ku majaji wunbu nyulu kari yinil yindu-bunga-l-muny, yambada bangkarr nyulu-nyulu jilba-l-nya buyun-kari kada-nya nyulu buban-buban yinil yindu-bunga-l wawu-junkurr-ku, nyulu balka-ny yinya kuku dukurr yindu bajaku wubul-muny, bama nyulu yindu-bunga-l ngulkurr-baja wanyu nyulu jambul-ku murni-ny-muny yamba nyubun nganga balka-ny-muny | old man said change boy his fear scrub dark-of man his ease-COMIT-of it stands just going-SUB, twice twice, word all scrub quiet it NEG fear change-CAUS-of, but body itself goes-SUB harm-less comes-SUB it slowly fear change-CAUS heart-strength-DAT, he said that law deep change all-of, person he changed(CAUS) more what he repeatedly did-of thing one just told-of | ...


frame: change-of-state
words_used: ["dunyu", "yindu", "bama", "janyji", "kulji", "wawubaja", "jibul", "murni"]
loans_used: []
evidence: wawubaja-nga LOC; INCHO jibul-ma-nda; marriage-is-two-people-slowly-grinding-to-fit
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old woman said a good marriage is not a fixed thing but a long slow changing of two people into a shape that fits together, for two who wed as separate young people, over many years of shared trouble and shared joy, slowly grind against each other like two stones in a river until each is worn to fit the other, and she said this is why the old people did not expect young couples to fit at once but trusted the slow changing that the years would do.

kuku:
Wulbumanangka balkan dunyu-manil yukil nyulu kari yindu-kari yambada yindu buban-buban kalbay jambul bama nyubun-nyubunmuny jina nyubunku nyubunji murrbamuny, jambul dunyu-manin bama-warru yindu-yindu, wungar wubulku mumbu-yamba yajarr-yamba, buban-buban yurril nyubunji yala kulji jambul wawubajanga yalada nyubun-nyubun murrba-mal nyubunji, nyulu balkan yinya wanyurrinku bama mukul kari wawu-manin warru-dunyu murrba nyubunji ngadiku yambada kuku-junkurr-manin yindu buban-buban wungar nyulu murninmuny.

analysis:
wulbuman-angka balka-ny dunyu-mani-l yukil nyulu kari yindu-kari yambada yindu buban-buban kalbay jambul bama nyubun-nyubun-muny jina nyubun-ku nyubun-ji murrba-muny, jambul dunyu-mani-ny bama-warru yindu-yindu, wungar wubul-ku mumbu-yamba yajarr-yamba, buban-buban yurri-l nyubun-ji yala kulji jambul wawubaja-nga yala-da nyubun-nyubun murrba-ma-l nyubun-ji, nyulu balka-ny yinya wanyurrinku bama mukul kari wawu-mani-ny warru-dunyu murrba nyubun-ji ngadiku yambada kuku-junkurr-mani-ny yindu buban-buban wungar nyulu murni-ny-muny | old.woman said marriage good it NEG change-less but change slowly long two person each-of form one-DAT one-COMIT fit-of, two wed young separate, years all trouble-thing joy-thing, slowly scrape each.other as stone two river-LOC then each close-fitting-becomes(INCHO) each.other, she said that why people old NEG expected young-couple close-fitting each.other at.once but trusted change slowly time it did-of | ...


frame: change-of-state
words_used: ["wawu", "jani", "dandi", "yindu", "wandil", "jilbay", "bana", "kija"]
loans_used: []
evidence: nyungu-nyungu-nga LOC; INCHO yindu-ma-nda; changing-hardship-itself-into-delight
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old man said the whole aim of a life's discipline is to change the hard things from a torment into a joy, for at first rising early is a misery, the long walk an agony, the cold water a shock, the going without a suffering, but through the years of doing these things the body and the will slowly change until one day, to the astonishment of the young, the old person seems actually to relish the very hardships that break the untrained, having changed hardship itself, in themselves, into a strange delight.

kuku:
Mukulungku dingkarangka balkan wawu kalbay nyungu yala wubulku yamba dandi yindu-bungalka wawu-mumbumuny wawu-miniku, ngadiku muduwaju wandil nyulu wawu-mumbu, jilba kalbay kaka bajaku, bana kiway-kiway yinil-yamba, nganga janay wawu-mumbu, yambada wungar wubulku yinya murni-bu bangkarr wawu-milka buban-buban yindu-mal yalada wungar nyubun, warru yajarr-mal, mukul-bama nyulu bajaku wawu-manil yamba dandi yinya nyulu bama milbil-kari kunil, yindu-manin wawu-mumbu nyulu-nyulu, nyungu-nyungunga, wawu-mini yinduku.

analysis:
mukul-ungku dingkar-angka balka-ny wawu kalbay nyungu yala wubul-ku yamba dandi yindu-bunga-nka wawu-mumbu-muny wawu-mini-ku, ngadiku muduwaju wandi-l nyulu wawu-mumbu, jilba kalbay kaka bajaku, bana kiway-kiway yinil-yamba, nganga jana-y wawu-mumbu, yambada wungar wubul-ku yinya murni-bu bangkarr wawu-milka buban-buban yindu-ma-l yala-da wungar nyubun, warru yajarr-ma-l, mukul-bama nyulu bajaku wawu-ma-ni-l yamba dandi yinya nyulu bama milbil-kari kuni-l, yindu-mani-ny wawu-mumbu nyulu-nyulu, nyungu-nyungu-nga, wawu-mini yindu-ku | old man said life long its discipline all thing hard change-CAUS-DAT torment-from happy-DAT, first rising it torment, walk long agony most, water cold fright-thing, going.without suffering, but years all deed-INST body will slowly changes(INCHO) then day one, young start-laughing(INCHO), old.person he truly relishes thing hard that it person trained-less kills, changed(CAUS) hardship itself, themselves-LOC, happiness strange-DAT | ...


frame: change-of-state
words_used: ["jubi", "dukurr", "bama", "yindu", "balkal", "murni", "dandi", "babaji"]
loans_used: []
evidence: INCHO yindu-mani-ny; the-real-sign-of-change-is-the-deed-not-the-word
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old woman said the surest sign that a person has truly changed is not what they say but what they now do easily that once was hard, for anyone can declare themselves changed, but only the deed proves it, so when a once-selfish person gives without being asked, when a once-fearful person acts calmly in danger, when a once-lazy person rises before the sun by simple habit, then the change is real, having gone all the way down from the words into the hands.

kuku:
Wulbumanangka balkan milbil-yamba dukurr bajaku bama nyulu bajaku yindu-manin nyulu kari wanyu jana balkal yambada wanyu jana nganga kaka-kari murnil ngadiku dandi janaymuny, wanya nyulu-nyulu balkal nyulu yindu-manin, yambada nganga murni-bu milbil, bama ngadiku-jakay-dandi nyulu dayal babaji-kari, bama ngadiku-yinil nyulu wunbu murnil yinil-ba, bama ngadiku-junkurr-kari nyulu wandil wungar ngadiku yabarrka, yinya yindu nyulu bajaku, jilban bada bajaku wubulku kukumuny maraka.

analysis:
wulbuman-angka balka-ny milbil-yamba dukurr bajaku bama nyulu bajaku yindu-mani-ny nyulu kari wanyu jana balka-l yambada wanyu jana nganga kaka-kari murni-l ngadiku dandi jana-y-muny, wanya nyulu-nyulu balka-l nyulu yindu-mani-ny, yambada nganga murni-bu milbi-l, bama ngadiku-jakay-dandi nyulu daya-l babaji-kari, bama ngadiku-yinil nyulu wunbu murni-l yinil-ba, bama ngadiku-junkurr-kari nyulu wandi-l wungar ngadiku yabarrka, yinya yindu nyulu bajaku, jilba-ny bada bajaku wubul-ku kuku-muny mara-ka | old.woman said shown-thing(sign) deep most person he truly changed(CAUS) it NEG what they say but what they now painlessly does before hard was-of, whom itself says it changed(CAUS), but just deed-INST shows, person once-stingy it gives ask-less, person once-fearful it quiet acts danger-LOC, person once-lazy it rises sun-before regularly, that change it real, gone deep most all word-ABL hand-DAT | ...


frame: change-of-state
words_used: ["bama", "mukul", "wula", "yindu", "bayan", "bubu", "jilbay", "kuku-jangkar"]
loans_used: []
evidence: yala-nga/jana-jina-nga LOC; INCHO yindu-ma-nda; death-as-the-last-and-greatest-change-of-state
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old man said the old people held that death itself was not an ending but the last and greatest change, the person changing from a living body walking the country into a spirit belonging to it in a different way, joining the ancestors and the country and the stories, so that they grieved a death fully and truly and yet did not see it as a pure loss but as a passing-over, a final changing of state, the same person changed into a new and lasting form.

kuku:
Mukulungku dingkarangka balkan bama mukul karrban wula nyulu-nyulu kari bada yambada yindu bada bajaku yalbay baja, bama yindu-mal bangkarr juran bubu jilbalmuny wawu-yambaku, wawu bubuku yindu yalanga, ngadiku-bama bubu kuku-jangkar baja nyubun-mal, jana wawu-mumbu wula bajaku kuku-yukil baja yambada kari nyajin yinya bada nganga yambada yindu jilbalmuny, yindu bada bajaku jana-jinanga, bama nyubun yindu-manin jirakal janay-yamba baja.

analysis:
mukul-ungku dingkar-angka balka-ny bama mukul karrba-ny wula nyulu-nyulu kari bada yambada yindu bada bajaku yalbay baja, bama yindu-ma-l bangkarr juran bubu jilba-l-muny wawu-yamba-ku, wawu bubu-ku yindu yala-nga, ngadiku-bama bubu kuku-jangkar baja nyubun-ma-l, jana wawu-mumbu wula bajaku kuku-yukil baja yambada kari nyaji-ny yinya bada nganga yambada yindu jilba-l-muny, yindu bada bajaku jana-jina-nga, bama nyubun yindu-mani-ny jirakal jana-y-yamba baja | old man said people old held death itself NEG ending but change deep most great too, person changes(INCHO) body alive country walk-of spirit-thing-DAT, spirit country-DAT way other-LOC, ancestors country story too one-becomes(INCHO), they grief death fully truth too but NEG saw that loss just but change over-of, change deep most their-line-LOC, person one changed(CAUS) new lasting-thing too | ...


frame: change-of-state
words_used: ["yamba", "binal", "yindu", "babaji", "mumbu", "wawu-mumbu", "muyar", "wawu"]
loans_used: []
evidence: INCHO binal-ma-ny; change-what-you-can-and-change-yourself-to-bear-the-rest
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said the most useful thing she ever learned about change was to ask, of anything that troubled her, whether it was a thing she could change or a thing she could only change herself to bear, for half of all suffering comes from trying to change what cannot be changed, the weather, the past, another person's heart, and the other half from failing to change what can be, and wisdom, she said, is mostly the slow-won skill of telling the two apart.

kuku:
Wulbumanangka balkan yamba yukil bajaku nyulu binalman yindumuny nyulu babajinka, yamba nyubun-nyubun nyunya mumbu-manin, yinya yamba nyulu yindu-bungalmuny yambada yamba nyulu nganga nyulu-nyulu yindu-bungal karrbanka, jambul wawu-mumbu wubulku kadan yindu-bungalka yamba nyulu kari yindu-bungalmuny, muyar, ngadiku, bama nyubun nyungu wawu, yindu jambul kari yindu-bungalmuny yamba nyulu yindu-bungalmuny, wawu-yukil, nyulu balkan, nyulu buban-buban manin binal, jambul yinya yindu-yindu nyajilmuny.

analysis:
wulbuman-angka balka-ny yamba yukil bajaku nyulu binal-ma-ny yindu-muny nyulu babaji-nka, yamba nyubun-nyubun nyunya mumbu-mani-ny, yinya yamba nyulu yindu-bunga-l-muny yambada yamba nyulu nganga nyulu-nyulu yindu-bunga-l karrba-nka, jambul wawu-mumbu wubul-ku kada-ny yindu-bunga-nka yamba nyulu kari yindu-bunga-l-muny, muyar, ngadiku, bama nyubun nyungu wawu, yindu jambul kari yindu-bunga-l-muny yamba nyulu yindu-bunga-l-muny, wawu-yukil, nyulu balka-ny, nyulu buban-buban mani-ny binal, jambul yinya yindu-yindu nyaji-l-muny | old.woman said thing good most she learned(INCHO) change-of she ask-DAT, thing certain her troubles, that thing she change-CAUS-of or thing she just herself change-CAUS bear-DAT, half grief all comes change-CAUS-DAT thing it NEG change-CAUS-of, weather, past, person one his heart, change half NEG change-CAUS-of thing it change-CAUS-of, wisdom, she said, it slowly got knowledge, two those different see-of | ...


frame: change-of-state
words_used: ["bama", "jawun", "yindu", "milbil", "jilbay", "kalbal", "murru", "janyji"]
loans_used: []
evidence: INCHO yindu-ma-nda/janyji-ma-nda; you-can-help-a-change-but-never-do-it-for-them
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old man said a person can help another change but can never do the changing for them, for a teacher can show the path a thousand times but the walking must be the student's own, a healer can set the bone but the flesh must knit itself, an elder can give the counsel but the choosing must be the young person's, so that the deepest law of change is that it comes always from within the thing that changes, and can be helped, fed, guided from outside, but never simply installed.

kuku:
Mukulungku dingkarangka balkan bama-ngka bama yindu mara-dajil yindu-manya yambada kariku nganga yindu-bungal jananka, milbil-bama nyulu jina milbil wubul yambada jilbal nyulu warru nyungu-nyungu, yukil-bungal-bama nyulu bajibay kajal yambada bangkarr nyulu-nyulu nandaji, mukul nyulu kuku-milbil dayal yambada kuku-manin nyulu warru nyungu, yindu dukurr bajaku wubulmuny nyulu wungar wubulku kadan dukurr yamba nyulu yindu-manmuny, mara-dajil dayal murnil ngalkalmuny yambada kariku nganga dukurrba bungal.

analysis:
mukul-ungku dingkar-angka balka-ny bama-ngka bama yindu mara-daji-l yindu-ma-nya yambada kariku nganga yindu-bunga-l jana-nka, milbil-bama nyulu jina milbi-l wubul yambada jilba-l nyulu warru nyungu-nyungu, yukil-bunga-l-bama nyulu bajibay kaja-l yambada bangkarr nyulu-nyulu nanda-ji-y, mukul nyulu kuku-milbil daya-l yambada kuku-mani-ny nyulu warru nyungu, yindu dukurr bajaku wubul-muny nyulu wungar wubul-ku kada-ny dukurr yamba nyulu yindu-ma-ny-muny, mara-daji-l daya-l murni-l ngalkal-muny yambada kariku nganga dukurr-ba bunga-l | old man said person-ERG person other hand-gives change-SUB but never just changes-CAUS them-for, teacher he path teaches thousand but walk it young his.own, healer he bone ties but flesh itself closes(ITR), elder he counsel gives but choosing it young his, change deep most all-ABL it always all comes inside thing it changes(INCHO)-of, hand-given fed tended outside-from but never just inside-LOC made | ...


frame: change-of-state
words_used: ["warru", "wawu", "yindu", "binal", "wungar", "milbil", "kulji", "baral"]
loans_used: []
evidence: wungar-nga LOC; INCHO wawu-mumbu-ma-nda; all-lasting-change-is-small-and-slow
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman said the young often want to change everything at once and grow discouraged when they cannot, but the old know that all lasting change is small and slow, a little each day, so she taught them the patience of the grinding-stone and the dripping water, that a person who changes one small thing and holds it, then another, then another, will look back after ten years astonished at the distance travelled, while one who tries to change everything at once changes nothing and gives up.

kuku:
Wulbumanangka balkan warru nganga wawu-manil yamba wubulku yindu-bungalka nyubunji wawu-mumbu-mal jana kariku murninya, yambada mukul binal yindu janay wubulku buban baja buban-buban, buban nyubun-nyubun wungara, nyulu jana milbin wawu-karrba kuljimuny banamuny baja, bama nyulu yamba nyubun buban yindu-bungal karrbal, yindu yindu, yindu yindu, nyulu wubul wungarmuny milka-binalku, baral kalbay jilbanmuny nyulu yajarr-mal, yambada nyulu yamba wubulku yindu-bungal nyubunji nyulu yamba nyubun kari yindu-bungal bawal.

analysis:
wulbuman-angka balka-ny warru nganga wawu-ma-ni-l yamba wubul-ku yindu-bunga-nka nyubun-ji wawu-mumbu-ma-l jana kariku murni-nya, yambada mukul binal yindu jana-y wubul-ku buban baja buban-buban, buban nyubun-nyubun wungar-a, nyulu jana milbi-ny wawu-karrba kulji-muny bana-muny baja, bama nyulu yamba nyubun buban yindu-bunga-l karrba-l, yindu yindu, yindu yindu, nyulu wubul wungar-muny milka-binalku, baral kalbay jilba-ny-muny nyulu yajarr-ma-l, yambada nyulu yamba wubul-ku yindu-bunga-l nyubun-ji nyulu yamba nyubun kari yindu-bunga-l bawa-l | old.woman said young just want thing all change-CAUS-DAT one-COMIT grief-becomes(INCHO) they never do-SUB, but old know change lasting all small too slow, little each day, she them taught patience stone-of water-of too, person he thing one small change-CAUS holds, change change, change change, he many year-from remembers, road long walked-of he laughs(INCHO), but he thing all change-CAUS one-COMIT he thing one NEG change-CAUS gives.up | ...


frame: change-of-state
words_used: ["kuku", "yindu", "dandi", "kima", "bambay", "binal", "janyji", "wujurr"]
loans_used: []
evidence: wungar-nga/jina-nga LOC; INCHO kima-ma-nda/janyji-ma-nda; the-change-words-carry-a-hidden-hope
status: accepted
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T03:05:23.558897+00:00
english:
The old man said the change-words carry a hidden hope, for if the hard can become soft and the sick well and the ignorant wise and the stranger kin, then nothing that is bad is bad forever, and no person and no situation is finally fixed, so that even in the darkest time a person who knows the change-words in their bones holds a quiet certainty that this too will change, that the wheel of the seasons turns, and that the long night, however long, is itself only a change on its way to a dawn.

kuku:
Mukulungku dingkarangka balkan kuku yindu-mabimuny karrbal wawu-junkurr ngakijin, kaki dandi kima-mal bambay yukil-mal binal-kari binal-mal ngarrbal jawun-karra-mal, yamba mumbu nyulu kari mumbu wungar wubulku, bama nyubun yamba nyubun kari bada bajaku yindu-kari, wujurr dukurr bajaku wungara bama nyulu kuku yindu-mabimuny binal nyungu bajibaymba karrbal wawu-junkurr wunbu yinya baja yindu-mal, wungar-jina dungay kaday baja, wujurr kalbay, yamba nyulu kalbay, nyulu-nyulu nganga yindu nyungu baralbu muduwajuku.

analysis:
mukul-ungku dingkar-angka balka-ny kuku yindu-mabi-muny karrba-l wawu-junkurr ngakiji-ny, kaki dandi kima-ma-l bambay yukil-ma-l binal-kari binal-ma-l ngarrbal jawun-karra-ma-l, yamba mumbu nyulu kari mumbu wungar wubul-ku, bama nyubun yamba nyubun kari bada bajaku yindu-kari, wujurr dukurr bajaku wungar-a bama nyulu kuku yindu-mabi-muny binal nyungu bajibay-mba karrba-l wawu-junkurr wunbu yinya baja yindu-ma-l, wungar-jina dunga-y kada-y baja, wujurr kalbay, yamba nyulu kalbay, nyulu-nyulu nganga yindu nyungu baral-bu muduwaju-ku | old man said word change-of holds hope-hidden, if hard soft-becomes(INCHO) sick well-becomes ignorant wise-becomes(INCHO) stranger kin-becomes, thing bad it NEG bad time all, person one situation one NEG deep most change-less, dark deep most time-LOC person he word change-of knows his bone-LOC  holds certainty quiet that too changes(INCHO), seasons go come again, night long, thing it long, itself just change its road-INST dawn-DAT | ...


frame: change-of-state
words_used: ["milbil", "yindu", "bama", "wawu", "ngumbu", "binal", "nyaji-way", "bubu"]
loans_used: []
evidence: INCHO kaka-kari-ma-nda/binal-ma-ny; RECIP nyaji-way; make-peace-with-endless-change
status: revised
confidence: high
rights_status: project_approved_synthetic
author: claude
created_at: 2026-07-03T08:35:40.770561+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman's last teaching about change was that a person should make peace with it, for a life is nothing but change from the first breath to the last, and the one who fights every change, clinging to each passing state as though it could be kept, suffers doubly, first losing the thing and then breaking against its loss, while the one who has learned to hold each state lightly, knowing it will change, and to meet each new change as it comes, walks through a whole life of ceaseless changing as through a country of endless and unfolding beauty.

kuku:
Wulbumanangka nyungu milbil bada yindumuny nyulu bama yinduku kaka-kari-mal, wawu nyulu nganga yindu, wawu ngadikumuny wawu bada bajakumuny, bama nyulu yindu wubulku kuli-mal, karrbal nyubun-nyubun yamba jilba yala nyulu karrbanmuny, wawu-mumbu jambulbu, ngadiku yinya bada-manil yalada nyulu-nyulu dumbarri-ji bada-muny, yambada bama nyulu binalman karrbanka nyubun-nyubun yamba kima-bu, binal nyulu yindu-manmuny, nyaji-wayka yindu jirakal nyubun-nyubun kadanya, jilban wawu wubulku yindu bada-kari yala bubu jirakal bada-kari warmba-malmuny.

analysis:
wulbuman-angka nyungu milbi-l bada yindu-muny nyulu bama yindu-ku kaka-kari-ma-l, wawu nyulu nganga yindu, wawu ngadiku-muny wawu bada bajaku-muny, bama nyulu yindu wubul-ku kuli-ma-l, karrba-l nyubun-nyubun yamba jilba yala nyulu karrba-ny-muny, wawu-mumbu jambul-bu, ngadiku yinya bada-mani-l yala-da nyulu-nyulu dumbarri-ji-y bada-muny, yambada bama nyulu binal-ma-ny karrba-nka nyubun-nyubun yamba kima-bu, binal nyulu yindu-ma-ny-muny, nyaji-way-ka yindu jirakal nyubun-nyubun kada-nya, jilba-ny wawu wubul-ku yindu bada-kari yala bubu jirakal bada-kari warmba-ma-l-muny | old.woman her teaching last change-of it person change-DAT painless-becomes(INCHO), life it just change, breath first-from breath last very-from, person he change all-DAT angry-becomes, holds each thing passing as it kept-of, grief double-INST, first that loses then itself breaks(ITR) loss-from, but person he learned(INCHO) hold-DAT each thing softly-INST, knows it changes(INCHO)-of, meet.each.other-DAT change new each comes-SUB, walked life all change endless-of as country good endless ever-uncovering-of | ...


frame: teaching
words_used: ["bangkarr", "dukul", "jina", "kaka", "milka-janay"]
loans_used: []
evidence: bangkarr body 1533; milka-janay listen 19293; wanja r.32
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The old woman taught the children the names for the whole body, starting from the head and going down to the feet, for a person who knows the true word for every part can say exactly where the pain lies, and a healer who listens to the true word finds the trouble fast.

kuku:
Wulbumanangka karrkay-karrkay milbin kuku bangkarrmuny wubulku, dukulmuny ngadiku jinaka bada, bama nyulu kuku yukil binal yamba nyubun-nyubunku nyulu balkal wanja kaka wunay, yukil-bungal-bama nyulu kuku yukil milka-janay nyulu yamba-mumbu warri manil.

analysis:
wulbuman-angka karrkay-karrkay milbi-ny kuku bangkarr-muny wubul-ku, dukul-muny ngadiku jina-ka bada, bama nyulu kuku yukil binal yamba nyubun-nyubun-ku nyulu balka-l wanja kaka wuna-y, yukil-bunga-l-bama nyulu kuku yukil milka-jana-y nyulu yamba-mumbu warri mani-l | old.woman-ERG children taught word body-of all, head-from first foot-DAT down, person he word true knows part each-DAT he says where pain lies, healer he word true listens he trouble fast gets


frame: teaching
words_used: ["dukul", "miyil", "milka", "ngandal", "baral"]
loans_used: []
evidence: ngandal mouth 22209; PERL -burr r.35; DAT anchors mayi-ka kuku-ku
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The head carries the eyes and the ears and the mouth for food and for words, so the old man said the head is a camp, the eye and the ear live in it, and everything a person learns comes along those roads into the head.

kuku:
Dukul nyulu miyil karrbal milka baja ngandal baja, mayika kukuku, mukulungku dingkarangka balkan dukul nyulu bayan, miyil milka wunay yinyanga, yamba wubulku bama nyulu binal-mal nyulu yinya baralburr dukulku kaday.

analysis:
dukul nyulu miyil karrba-l milka baja ngandal baja, mayi-ka kuku-ku, mukul-ungku dingkar-angka balka-ny dukul nyulu bayan, miyil milka wuna-y yinya-nga, yamba wubul-ku bama nyulu binal-ma-l nyulu yinya baral-burr dukul-ku kada-y | head it eye holds ear too mouth too, food-DAT word-DAT, old man said head it camp, eye ear lie that-LOC, thing all person he learns(INCHO) it that road-PERL head-DAT comes


frame: question
words_used: ["wanjaku", "mara", "jina", "miyil", "wawu", "yajarr"]
loans_used: []
evidence: wanjaku r.32; yajarr laugh attested; neutral ERG -bu on body parts
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
Which part of the body works hardest? the children asked, and the old woman laughed and said: the hand says the hand, the foot says the foot, the eye says the eye, but the true word is the breath, for it never lies down, it works in the dark while all the others sleep, and it stops only once.

kuku:
Wanjaku yamba bangkarrmuny nyulu junkurr bajaku murnil? karrkay-karrkay babajin, wulbuman yajarr-man balkan: marabu balkal mara, jinabu balkal jina, miyilbu balkal miyil, yambada kuku yukil nyulu wawu, nyulu kariku wunay, nyulu wujurrba murnil yamba yindu wubulku wunanya, nyulu janay nyubunbu nganga.

analysis:
wanjaku yamba bangkarr-muny nyulu junkurr bajaku murni-l? karrkay-karrkay babaji-ny, wulbuman yajarr-ma-ny balka-ny: mara-bu balka-l mara, jina-bu balka-l jina, miyil-bu balka-l miyil, yambada kuku yukil nyulu wawu, nyulu kariku wuna-y, nyulu wujurr-ba murni-l yamba yindu wubul-ku wuna-nya, nyulu jana-y nyubun-bu nganga | which part body-of it strong most works? children asked, old.woman laugh-became(INCHO) said: hand-ERG says hand, foot-ERG says foot, eye-ERG says eye, but word true it breath, it never lies.down, it dark-LOC works part other all sleep-SUB, it stands once only


frame: narrative
words_used: ["bakal", "baji", "kajal", "warrur", "karra", "mula", "bajibay", "nandal"]
loans_used: []
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
A young man speared his own foot in the scrub, and the old man bound the sore with bark and string and told him: the blood will stop, the flesh will close, the bone was not hit, but walk slowly for many days and the foot itself will say when it is well, for the body speaks to the person who listens.

kuku:
Warrungku jina nyungu-nyungu kalkabu bakan majanga, mukulungku dingkarangka baji kajan warrurbu karrabu, nyulu milbin: mula janay, bangkarr nandaji, bajibay kari kunin, yambada jilba buban-buban wungar wubulku, jina nyulu-nyulu balkal wanjawanja nyulu yukil-mal, bangkarr nyulu bamanda balkal nyulu milka-janay.

analysis:
warru-ngku jina nyungu-nyungu kalka-bu baka-ny maja-nga, mukul-ungku dingkar-angka baji kaja-ny warrur-bu karra-bu, nyulu milbi-ny: mula jana-y, bangkarr nanda-ji-y, bajibay kari kuni-ny, yambada jilba buban-buban wungar wubul-ku, jina nyulu-nyulu balka-l wanja-wanja nyulu yukil-ma-l, bangkarr nyulu bama-nda balka-l nyulu milka-jana-y | young.man-ERG foot his-own spear-INST pierced scrub-LOC, old man-ERG sore tied bark-INST string-INST, he told: blood stands, flesh closes(ITR), bone NEG hit, but walk! slowly day many-DAT, foot itself says when it well-becomes(INCHO), body it person-LOC speaks he listens

evidence:
bakal pierce; baji sore 503; kajal tie 11989; mula blood; bajibay bone 515; nanda-ji-y ITR grammar 4869; addressee LOC r.14


frame: teaching
words_used: ["mara", "kalka", "makarr", "kajal", "kangkal"]
loans_used: []
evidence: makarr fish net; kangkal own-child neutral kin r.33
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The old woman said the hand is the first tool of all, for before the spear there was the hand that shaped the spear, and before the net there was the hand that tied the net, so every made thing in the camp is the own child of somebody's two hands.

kuku:
Wulbumanangka balkan mara nyulu yamba-murni ngadiku bajaku, kalka ngadiku mara wunan kalka murninmuny, makarr ngadiku mara wunan makarr kajanmuny, yamba-murni wubulku bayanba nyulu kangkal mara jambulmuny bamamuny.

analysis:
wulbuman-angka balka-ny mara nyulu yamba-murni ngadiku bajaku, kalka ngadiku mara wuna-ny kalka murni-ny-muny, makarr ngadiku mara wuna-ny makarr kaja-ny-muny, yamba-murni wubul-ku bayan-ba nyulu kangkal mara jambul-muny bama-muny | old.woman said hand it made-thing first very, spear before hand lay spear made-of, net before hand lay net tied-of, made-thing all camp-LOC it own.child hand two-of person-of


frame: teaching
words_used: ["miyil", "milka", "minya", "dumbarril", "ngundu"]
loans_used: []
evidence: dumbarri-l break grammar 2079 + ITR -ji; ngundu close-by grammar 2386
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The eye and the ear are two different hunters, the old man taught: the eye takes the game standing far away, the ear takes the stick breaking close by in the dark, and a good hunter sends them both out together, and at night he believes the ear.

kuku:
Miyil milka nyulu balbi-bama jambul yindu-yindu, mukulungku dingkarangka milbin: miyilbu manil minya kala-kalbay jananya, milkabu manil juku dumbarrijinya ngundu wujurrba, balbi-bamangka jambul nyubunji warri-bungal, wujurrba nyulu milka kuku-junkurr-manil.

analysis:
miyil milka nyulu balbi-bama jambul yindu-yindu, mukul-ungku dingkar-angka milbi-ny: miyil-bu mani-l minya kala-kalbay jana-nya, milka-bu mani-l juku dumbarri-ji-nya ngundu wujurr-ba, balbi-bama-ngka jambul nyubun-ji warri-bunga-l, wujurr-ba nyulu milka kuku-junkurr-mani-l | eye ear it hunter two different, old man taught: eye-INST takes game far.away stand-SUB, ear-INST takes stick break-ITR-SUB close.by dark-LOC, hunter-ERG two together run-CAUS, dark-LOC he ear believes


frame: narrative
words_used: ["miyil-burra", "kunjal", "milka"]
loans_used: []
evidence: miyil-burra blind headword + grammar 2237; kunja-l call grammar 3493; narrative -ma-ny r.34
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The old man's eyes slowly grew dark in his late days and he became blind, but his ears grew strong as well, and he would sit by the fire and name each person walking past by the talk of their feet alone, so the people said his ear had become his eye.

kuku:
Mukul dingkar nyungu miyil buban-buban wujurr-man wungar badanga, nyulu miyil-burra-man, yambada milka nyungu junkurr-man baja, nyulu bayanga bundan, bama nyubun-nyubun jilbanya nyulu kunjan jina-kukubu nganga, bamangka balkan milka nyungu miyil-man.

analysis:
mukul dingkar nyungu miyil buban-buban wujurr-ma-ny wungar bada-nga, nyulu miyil-burra-ma-ny, yambada milka nyungu junkurr-ma-ny baja, nyulu baya-nga bunda-ny, bama nyubun-nyubun jilba-nya nyulu kunja-ny jina-kuku-bu nganga, bama-ngka balka-ny milka nyungu miyil-ma-ny | old man his eye slowly dark-became(INCHO) day late-LOC, he blind-became(INCHO), but ear his strong-became too, he fire-LOC sat, person each walk-SUB he named foot-talk-INST only, people-ERG said ear his eye-became(INCHO)


frame: question
words_used: ["wanjarrinya", "bajibay", "murrba", "bangkarr", "kaki"]
loans_used: []
evidence: murrba close-fitting 20910; DEG2 -baja legal; kaki COND
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
How many bones hold a person upright? a boy asked, and the old woman said: very many, more than the fingers of both hands, and each one stands close-fitting against its neighbour, for the body is a house of bones tied together with flesh, and if one small bone goes bad the whole tall house sinks down.

kuku:
Wanjarrinya bajibay bama karrbal wangkarku? buban babajin, wulbumanangka balkan: wubul bajaku, wubul-baja mara jambulmuny, nyubun-nyubun murrba janay nyubunji, bangkarr nyulu bayan bajibaymuny kajan bangkarrbu, kaki bajibay buban nyubun mumbu-mal bayan yalbay wubulku bada-mal.

analysis:
wanjarrinya bajibay bama karrba-l wangkar-ku? buban babaji-ny, wulbuman-angka balka-ny: wubul bajaku, wubul-baja mara jambul-muny, nyubun-nyubun murrba jana-y nyubun-ji, bangkarr nyulu bayan bajibay-muny kaja-ny bangkarr-bu, kaki bajibay buban nyubun mumbu-ma-l bayan yalbay wubul-ku bada-ma-l | how.many bone person holds up-DAT? boy asked, old.woman said: many very, more hand two-of, each close-fitting stands together, body it house bone-of tied flesh-INST, if bone small one bad-becomes(INCHO) house tall whole down-becomes(INCHO)


frame: teaching
words_used: ["ngandal", "jibar", "dirra", "nyabil", "manu", "yakal"]
loans_used: []
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
Food walks a long road from the mouth to the stomach, the old woman taught the children: the teeth cut it small, the tongue turns it, the throat takes it down, and the stomach cooks it slowly like meat on a small fire, so eat slowly and leave each worker to its own work.

kuku:
Mayi nyulu baral kalbay jilbal ngandalmuny jibaraka, wulbumanangka karrkay-karrkay milbin: dirrabu buban-buban yakal, nyabildu murnil, manubu bada manil, jibarabu wajul buban-buban yala minya baya-bubanba, nuka buban-buban, bawa murni-bama nyubun-nyubun murninka nyungu-nyungu.

analysis:
mayi nyulu baral kalbay jilba-l ngandal-muny jibar-aka, wulbuman-angka karrkay-karrkay milbi-ny: dirra-bu buban-buban yaka-l, nyabil-du murni-l, manu-bu bada mani-l, jibar-abu waju-l buban-buban yala minya baya-buban-ba, nuka buban-buban, bawa murni-bama nyubun-nyubun murni-nka nyungu-nyungu | food it road long walks mouth-from stomach-DAT, old.woman children taught: tooth-ERG small-small cuts, tongue-ERG turns, throat-ERG down takes, stomach-ERG cooks slowly like meat fire-small-LOC, eat! slowly, leave! work-person each work-PURP its-own

evidence:
jibar single-r: DAT jibar-aka, ERG jibar-abu (kadar-aka/wungar-abu); nyabil-du -dV/else; zero IMP nuka/bawa


frame: teaching
words_used: ["mungka", "birri", "jakay", "yakal"]
loans_used: []
evidence: mungka hair; birri fingernail; jakay neck y-final DAT -ngka; zero IMP yaka
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
Hair and fingernails are the quiet growers, the old man said: you never see them move, yet the hair comes down toward the neck and the nails come up over the hand, so cut them and they come again, and he told the young men: that is the body teaching, a slow thing never stops.

kuku:
Mungka birri nyulu wunbu yalbay-mal, mukulungku dingkarangka balkan: yundu kariku nyajil jana warrinya, yambada mungka jakayngka bada kaday, birri maranga wangkar kaday, yaka jana, jana kaday baja, nyulu warru-warru milbin: yinya bangkarr milbil, yamba buban-buban nyulu kariku janay.

analysis:
mungka birri nyulu wunbu yalbay-ma-l, mukul-ungku dingkar-angka balka-ny: yundu kariku nyaji-l jana warri-nya, yambada mungka jakay-ngka bada kada-y, birri mara-nga wangkar kada-y, yaka jana, jana kada-y baja, nyulu warru-warru milbi-ny: yinya bangkarr milbi-l, yamba buban-buban nyulu kariku jana-y | hair nail it quiet big-becomes(INCHO), old man said: you never see them move-SUB, but hair neck-DAT down comes, nail hand-LOC up comes, cut! them, they come again, he young.men told: that body teaches, thing slow it never stands


frame: narrative
words_used: ["yabaju", "kuniway", "mula", "yubal", "yabaju-manda"]
loans_used: []
evidence: yubal 2du NOM grammar 2581; kuniway fight 15800; DYAD -manda r.33; suppletive IMP nyaji r. verbs
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
When two younger brothers got into a fight over a fishing place, the old woman held up her one hand and said: look at the blood in this one hand, it does not fight itself, and you two are one blood walking in two bodies, so a fight between brothers is like one hand cutting the other.

kuku:
Yabaju jambul kuniway-man kuyu-bubuku, wulbumanangka mara nyubun wangkar karrban balkan: nyaji mula maranga yalanga, nyulu kariku nyulu-nyulunji kuniway-mal, yubal mula nyubun bangkarr jambulba jilbal, kuniway yabaju-mandamuny nyulu yala mara nyubunbu mara yindu yakanya.

analysis:
yabaju jambul kuniway-ma-ny kuyu-bubu-ku, wulbuman-angka mara nyubun wangkar karrba-ny balka-ny: nyaji mula mara-nga yala-nga, nyulu kariku nyulu-nyulu-nji kuniway-ma-l, yubal mula nyubun bangkarr jambul-ba jilba-l, kuniway yabaju-manda-muny nyulu yala mara nyubun-bu mara yindu yaka-nya | younger.brother two fight-became(INCHO) fish-place-DAT, old.woman-ERG hand one up held said: see! blood hand-LOC this-LOC, it never itself-COMIT fight-becomes, you.two blood one body two-LOC walks, fight brother-DYAD-of it like hand one-ERG hand other cut-SUB


frame: teaching
words_used: ["jiba", "jibar", "manu", "jakay", "walu", "milka-bujar", "dakwuy", "kuli"]
loans_used: []
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The old people put the feelings low in the body, the old man explained: fear sits in the liver, hunger in the stomach, homesickness in the throat, and anger comes up hot past the neck to the face, so when you name a feeling you also say where it burns.

kuku:
Bama mukulungku wawu-yamba bada bungan bangkarrba, mukulungku dingkarangka milbin: yinil jibanga bundal, dakwuy jibara, milka-bujar manungu, kuli wumbul wangkar kaday jakaymba waluku, kaki yundu wawu-yamba kunjal yundu balkal baja wanja nyulu wajul.

analysis:
bama mukul-ungku wawu-yamba bada bunga-ny bangkarr-ba, mukul-ungku dingkar-angka milbi-ny: yinil jiba-nga bunda-l, dakwuy jibar-a, milka-bujar manu-ngu, kuli wumbul wangkar kada-y jakay-mba walu-ku, kaki yundu wawu-yamba kunja-l yundu balka-l baja wanja nyulu waju-l | people old-ERG feeling low put body-LOC, old man explained: fear liver-LOC sits, hunger stomach-LOC, homesickness throat-LOC, anger hot up comes neck-LOC face-DAT, if you feeling name you say too where it burns

evidence:
jiba liver; milka-bujar homesick grammar 2243; LOC allomorph showcase: jiba-nga, jibar-a (single-r), manu-ngu, jakay-mba (y-final)


frame: narrative
words_used: ["wulu", "murnil", "babi", "murrba", "warrur", "kima"]
loans_used: []
status: revised
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:32:33.210279+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
A girl came down badly out of a tree and twisted her ankle, and it grew big and hot, so her grandmother sat her in the cold running water of the creek, and the heat slowly went, and she bound the ankle close with soft bark, and for many days the girl learned to sit still, which the old woman called the ankle's own teaching.

kuku:
Jalbu-buban kadan bada jukumuny mumbu, wulu nyungu murnin, wulu yalbay-man wumbul-man, babingka nyulu bundan bana kiway-kiwaymba wawubajanga, wumbul buban-buban dungan, nyulu wulu kajan murrba warrurbu kimabu, wungar wubulku jalbu-buban binalman wunbu bundanka, wulbumanangka yinya kunjan wulu nyungu-nyungu milbil.

analysis:
jalbu-buban kada-ny bada juku-muny mumbu, wulu nyungu murni-ny, wulu yalbay-ma-ny wumbul-ma-ny, babi-ngka nyulu bunda-ny bana kiway-kiway-mba wawubaja-nga, wumbul buban-buban dunga-ny, nyulu wulu kaja-ny murrba warrur-bu kima-bu, wungar wubul-ku jalbu-buban binal-ma-ny wunbu bunda-nka, wulbuman-angka yinya kunja-ny wulu nyungu-nyungu milbi-l | girl came down tree-from badly, ankle her twisted, ankle big-became(INCHO) hot-became, grandmother-ERG her sat water cold-LOC creek-LOC, heat slowly went, she ankle tied close-fitting bark-INST soft-INST, day many-DAT girl learned(INCHO) still sit-DAT, old.woman-ERG that called ankle its-own teaching

evidence:
wulu ankle; murni-l twist (batch-042 errata); babi-ngka ERG anchor; kaja-ny tie; narrative past chain


frame: teaching
words_used: ["muku", "binda", "warrbi", "balji", "jakal"]
loans_used: []
evidence: warrbi axe; balji dillybag anchor; jakal full 7122
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:36:49.145500+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The back and the shoulder are the country's carriers, the old woman said: the shoulder holds the spear and the axe, the back holds the child and the dillybag full of food, and at the end of a long day the back talks slowly by the fire, for a body that has carried well aches in a true way.

kuku:
Muku binda nyulu bubumuny karrbal-bama, wulbumanangka balkan, bindabu karrbal kalka warrbi baja, mukubu karrbal karrkay balji mayi-ji jakal baja, wungar kalbay badanga muku balkal buban-buban bayanga, bangkarr nyulu yukil karrbanmuny kaka nyungu yukil baja.

analysis:
muku binda nyulu bubu-muny karrba-l-bama, wulbuman-angka balka-ny, binda-bu karrba-l kalka warrbi baja, muku-bu karrba-l karrkay balji mayi-ji jakal baja, wungar kalbay bada-nga muku balka-l buban-buban baya-nga, bangkarr nyulu yukil karrba-ny-muny kaka nyungu yukil baja | back shoulder it country-of holder-person, old.woman said, shoulder-ERG holds spear axe too, back-ERG holds child dillybag food-COMIT full too, day long late-LOC back talks slowly fire-LOC, body it well carried-of pain its true too


frame: teaching
words_used: ["jandal", "waba", "bibar", "wulu", "yulmbarril"]
loans_used: []
evidence: bibar shin single-r ERG -abu; waba thigh; yulmbarri-l welcome 30821 as praise
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:36:49.145500+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The old man praised the legs at the end of a long walk: the thigh pushed the person up the mountain, the shin took the stony ground, the ankle turned on the loose rock but held, and the foot read the whole road like an eye that never closed, so then they may all lie down first.

kuku:
Mukulungku dingkarangka jandal yulmbarrin wungar kalbay badanga: wababu jurrngan bama wangkar manjalku, bibarabu manin bubu kulji-ji, wulu murnin kuljinga yambada karrban, jinabu baral wubulku nyajin yala miyil nyulu kariku nandajinmuny, yalada jana wubulku wuna ngadiku.

analysis:
mukul-ungku dingkar-angka jandal yulmbarri-ny wungar kalbay bada-nga: waba-bu jurrnga-ny bama wangkar manjal-ku, bibar-abu mani-ny bubu kulji-ji, wulu murni-ny kulji-nga yambada karrba-ny, jina-bu baral wubul-ku nyaji-ny yala miyil nyulu kariku nanda-ji-ny-muny, yala-da jana wubul-ku wuna ngadiku | old man leg praised(welcomed) day long late-LOC: thigh-ERG pushed person up mountain-DAT, shin-ERG took ground stone-COMIT, ankle turned rock-LOC but held, foot-ERG road whole saw like eye it never closed-of, then they all lie! first


frame: teaching
words_used: ["dakwuy", "jibar", "murni-bama"]
loans_used: []
evidence: dakwuy hungry; jibar-a single-r LOC; jibar-aka DAT; murni-bama worker (r.9 this batch)
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:36:49.145500+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
Hunger talks first in the stomach, the old woman told the girls, a small quiet talk, and if you give it food then, a little food is enough, but if you walk on, the talk becomes big, and then the whole body becomes the stomach's servant and the eye sees only food.

kuku:
Dakwuy balkal ngadiku jibara, wulbumanangka jalbu-buban milbin, kuku buban wunbu, kaki yundu mayi yalada dayal, mayi buban nganga yukil, yambada kaki yundu jilbal, kuku yalbay-mal, yalada bangkarr wubulku jibaraka murni-bama-mal, miyilbu nyajil mayi nganga.

analysis:
dakwuy balka-l ngadiku jibar-a, wulbuman-angka jalbu-buban milbi-ny, kuku buban wunbu, kaki yundu mayi yala-da daya-l, mayi buban nganga yukil, yambada kaki yundu jilba-l, kuku yalbay-ma-l, yala-da bangkarr wubul-ku jibar-aka murni-bama-ma-l, miyil-bu nyaji-l mayi nganga | hunger talks first stomach-LOC, old.woman girls taught, talk small quiet, if you food then give, food little only enough, but if you walk.on, talk big-becomes(INCHO), then body whole stomach-DAT servant-becomes(INCHO), eye-ERG sees food only


frame: teaching
words_used: ["manu", "wulngku", "manu-buray"]
loans_used: []
evidence: manu-buray squeamish grammar 2245; wulngku song; y-conj IMP -y milka-janay
status: revised
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:36:49.145500+00:00
updated_at: 2026-07-06T04:18:45.190799+00:00
english:
The throat is the road for water and for song, the old man said, and a feeling sits there too, for the old people called a squeamish doubt throat-spring-water, as though cold water came up there when something had gone bad, so listen to your own throat when the meat is going bad.

kuku:
Manu nyulu baral banaka wulngkuku baja, mukulungku dingkarangka balkan, yinyanga wawu-yamba bundal baja, bama mukulungku kunjan manu-buray, yala bana kiway-kiway wangkar kadan yinyanga kaki yamba mumbu-man, milka-janay manu nyungu-nyunguku kaki minya mumbu-mal.

analysis:
manu nyulu baral bana-ka wulngku-ku baja, mukul-ungku dingkar-angka balka-ny, yinya-nga wawu-yamba bunda-l baja, bama mukul-ungku kunja-ny manu-buray, yala bana kiway-kiway wangkar kada-ny yinya-nga kaki yamba mumbu-ma-ny, milka-jana-y manu nyungu-nyungu-ku kaki minya mumbu-ma-l | throat it road water-DAT song-DAT too, old man said, that-LOC feeling sits too, people old-ERG called throat-spring.water, as water cold up came there-LOC if thing bad-became(INCHO), listen! throat own-DAT if meat bad-becomes(INCHO)


frame: narrative
words_used: ["damu", "wawu", "warriy", "yaba-karra"]
loans_used: []
evidence: RECIP -wa-y grammar 3493 kunja-wa-y; suppletive IMP mana; damu chest; kin plural -karra
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:36:49.145500+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
A boy and his brothers raced each other along the creek, and he came back with his breath run far away from him, and the old man laughed: the breath is a small shy creature, hold it softly, take breath slowly with a big chest and it comes back to the hand, but if you chase it, it runs further off.

kuku:
Buban yaba-karra baja warriway wawubajanga, nyulu kadan baja, wawu nyungu warrin kala-kalbay, mukulungku dingkarangka yajarr-man: wawu nyulu minya buban yinil-ji, karrba nyulu kimabu, wawu mana buban-buban damu yalbaybu, nyulu maraku kaday baja, kaki yundu nyulu jurrngal, nyulu warri kala-kalbay.

analysis:
buban yaba-karra baja warri-wa-y wawubaja-nga, nyulu kada-ny baja, wawu nyungu warri-ny kala-kalbay, mukul-ungku dingkar-angka yajarr-ma-ny: wawu nyulu minya buban yinil-ji, karrba nyulu kima-bu, wawu mana buban-buban damu yalbay-bu, nyulu mara-ku kada-y baja, kaki yundu nyulu jurrnga-l, nyulu warri-y kala-kalbay | boy brother-KPL too run-RECIP creek-LOC, he came back, breath his ran far.away, old man laughed(INCHO): breath it creature small shy-COMIT, hold! it soft-INST, breath take! slowly chest big-INST, it hand-DAT comes back, if you it chase(push), it runs far.away


frame: question
words_used: ["wanyurrinku", "milka", "ngandal", "nandal"]
loans_used: []
evidence: wanyurrinku why r.32; nanda-ji-y ITR close grammar 4869
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:36:49.145500+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
Why did people get two ears and only one mouth? a girl asked, and the old woman laughed a little: so that a person would listen twice and speak once, and she said too: the ear never closes, but the mouth can close itself, and that is one teaching with two roads.

kuku:
Wanyurrinku bama milka jambul manin ngandal nyubun nganga? jalbu-buban babajin, wulbuman yajarr-man buban: bama nyulu milka-janay jambulku yambada balkal nyubunbu, nyulu balkan baja, milka kariku nandaji, yambada ngandal nyulu-nyulu nandaji, yinya milbil nyubun, baral jambul.

analysis:
wanyurrinku bama milka jambul mani-ny ngandal nyubun nganga? jalbu-buban babaji-ny, wulbuman yajarr-ma-ny buban: bama nyulu milka-jana-y jambul-ku yambada balka-l nyubun-bu, nyulu balka-ny baja, milka kariku nanda-ji-y, yambada ngandal nyulu-nyulu nanda-ji-y, yinya milbi-l nyubun, baral jambul | why person ear two got mouth one only? girl asked, old.woman laughed(INCHO) little: person he listens twice but speaks once, she said too, ear never closes(ITR), but mouth itself closes(ITR), that teaching one, road two


frame: narrative
words_used: ["walu-dandi", "milka-binalku", "kunjal"]
loans_used: []
evidence: walu-dandi stubborn grammar 2244; milka-binalku remember 19109; milkabu baykal think 19120
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:36:49.145500+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
They called one man face-hard because not one word could turn him, the old woman remembers, and at first the young men thought that was strength, but the flood took his camp close by the creek after all the people had warned him, and now the people say: a hard face is a soft shelter.

kuku:
Bamangka dingkar nyubun kunjan walu-dandi, kuku nyubunbu kariku nyulu murnin, wulbumanangka milka-binalku, ngadiku warru-warru milkabu baykan yinya junkurr, yambada bana-yalbaybu bayan nyungu manin ngundu wawubajanga, bama wubulku milbin ngadiku, yalada bamangka balkal: walu dandi nyulu bayan kima.

analysis:
bama-ngka dingkar nyubun kunja-ny walu-dandi, kuku nyubun-bu kariku nyulu murni-ny, wulbuman-angka milka-binalku, ngadiku warru-warru milka-bu bayka-ny yinya junkurr, yambada bana-yalbay-bu bayan nyungu mani-ny ngundu wawubaja-nga, bama wubul-ku milbi-ny ngadiku, yala-da bama-ngka balka-l: walu dandi nyulu bayan kima | people-ERG man one called face-hard, word one-ERG never him turned, old.woman remembers, first young.men ear-INST thought that strength, but flood-ERG camp his took close.by creek-LOC, people all warned before, then people-ERG say: face hard it shelter soft


frame: teaching
words_used: ["mara-jalajala", "jaway", "walu"]
loans_used: []
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:36:49.145500+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
One old word walks on two legs, the old man laughed: hand-loose names a generous person, from whose hand things come fast to other people, and it names another person too, from whose hand things just fall down, so when you hear it, look at the speaker's face, for the face gives the word its meaning.

kuku:
Kuku mukul nyubun jilbal jandal jambulbu, mukulungku dingkarangka yajarr-man: mara-jalajala nyulu kunjal bama jaway, maramuny nyungu yamba bamanka yindu warri kaday, nyulu kunjal bama yindu baja, maramuny nyungu yamba nganga bada kaday, kaki yundu yinya milka-janay, nyaji walu balkal-bamamuny, walubu kuku dayal.

analysis:
kuku mukul nyubun jilba-l jandal jambul-bu, mukul-ungku dingkar-angka yajarr-ma-ny: mara-jalajala nyulu kunja-l bama jaway, mara-muny nyungu yamba bama-nka yindu warri kada-y, nyulu kunja-l bama yindu baja, mara-muny nyungu yamba nganga bada kada-y, kaki yundu yinya milka-jana-y, nyaji walu balka-l-bama-muny, walu-bu kuku daya-l | word old one walks leg two-INST, old man laughed(INCHO): hand-loose it names person generous, hand-from his thing person-DAT other fast comes, it names person other too, hand-from his thing just down comes, if you that hear, see! face speaker-of, face-ERG word gives

evidence:
mara-jalajala generous-or-clumsy grammar 2246 + dict clumsy; jaway generous 8529; potent DAT bama-nka anchor


frame: teaching
words_used: ["milka-dandi", "milka-kari", "jija-karra"]
loans_used: []
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:36:49.145500+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
Two old words name a person's ear, the old woman taught: ear-hard is the one who holds every story and every name, his ear like a stone that keeps its marks, and ear-less is the other one, in whose ear words never stand, they go like wind, so become ear-hard, my grandchildren!

kuku:
Kuku mukul jambulbu bama milka kunjal, wulbumanangka milbin: milka-dandi nyulu bama kuku-jangkar wubulku kuku wubulku karrbal, milka nyungu yala kulji jina karrbalmuny, milka-kari nyulu bama yindu, kuku milkanga nyungu kariku janay, jana dungay yala muyar, yalada milka-dandi-maka, jija-karra.

analysis:
kuku mukul jambul-bu bama milka kunja-l, wulbuman-angka milbi-ny: milka-dandi nyulu bama kuku-jangkar wubul-ku kuku wubul-ku karrba-l, milka nyungu yala kulji jina karrba-l-muny, milka-kari nyulu bama yindu, kuku milka-nga nyungu kariku jana-y, jana dunga-y yala muyar, yala-da milka-dandi-ma-ka, jija-karra | word old two-INST person ear names, old.woman taught: ear-hard it person story all name all holds, ear his like stone track holds-of, ear-less it person other, word ear-LOC his never stands, they go like wind, so ear-hard-become(IMP)!, grandchildren

evidence:
milka-dandi good-memory grammar 2245; milka-kari grammar 1939; INCHO IMP -ma-ka on 3+syll stem r.34; kin plural -karra


frame: narrative
words_used: ["jibarr", "milka-bujar", "bulki", "kungkarr", "karra"]
loans_used: []
status: revised
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:36:49.145500+00:00
updated_at: 2026-07-06T04:18:45.190799+00:00
english:
A young man went far south to work with the cattle, and after two cold seasons his ears grew raw for home, as the old people say, and he heard the river of his own country in every strange river, so he took up his things and walked back north, and his mother said: the ear is the strongest rope.

kuku:
Warru dungan kala-kalbay jibarrku murninka bulki-ji, bulur-iji jambulmuny milka nyungu bujar-man bayanka, yala bama mukulungku balkal, nyulu wawubaja bubu nyungu-nyungumuny milka-janan wawubajanga yindu-yindu wubulba, yalada nyulu yamba nyungu manin jilban baja kungkarrku, ngamungku nyungu balkan: milka nyulu karra junkurr bajaku.

analysis:
warru dunga-ny kala-kalbay jibarr-ku murni-nka bulki-ji, bulur-iji jambul-muny milka nyungu bujar-ma-ny bayan-ka, yala bama mukul-ungku balka-l, nyulu wawubaja bubu nyungu-nyungu-muny milka-jana-ny wawubaja-nga yindu-yindu wubul-ba, yala-da nyulu yamba nyungu mani-ny jilba-ny baja kungkarr-ku, ngamu-ngku nyungu balka-ny: milka nyulu karra junkurr bajaku | young.man went far south-DAT work-PURP cattle-COMIT, cold-season two-after ear his raw-became(INCHO) home-DAT, as people old-ERG say, he river country own-of heard river-LOC strange many-LOC, then he thing his got walked back north-DAT, mother-ERG his said: ear it rope strong most

evidence:
milka-bujar homesick grammar 2243 (decomposed INCHO bujar-ma-ny); jibarr south 8737 used CORRECTLY; bulki cattle anchor; kungkarr north


frame: teaching
words_used: ["miyil-kaban-ji", "miyil-dudu", "miyil-burra", "kaban", "nyiku"]
loans_used: ["school"]
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:36:49.145500+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
At the school the teacher praised a girl as eye-paper-having, for she could read, and the old woman liked that word, for it was built in the old way: the blind are eye-stale, those who do not know paper are eye-blunt, and now the paper-knowers are eye-paper-having, so the language itself gives new leaves on the old tree.

kuku:
Schoolmunba milbil-bamangka jalbu-buban yulmbarrin miyil-kaban-ji, nyulu kaban nyajilmuny, wulbumanangka kuku yinya wawu-manin, kuku murninmuny yala mukulbu: miyil-burra bama nyajil-kari, miyil-dudu bama binal-kari kabanmuny, nyiku bama kaban-binal miyil-kaban-ji, yalada kuku nyulu-nyulu birra jirakal dayal juku mukulba.

analysis:
school-mun-ba milbil-bama-ngka jalbu-buban yulmbarri-ny miyil-kaban-ji, nyulu kaban nyaji-l-muny, wulbuman-angka kuku yinya wawu-mani-ny, kuku murni-ny-muny yala mukul-bu: miyil-burra bama nyaji-l-kari, miyil-dudu bama binal-kari kaban-muny, nyiku bama kaban-binal miyil-kaban-ji, yala-da kuku nyulu-nyulu birra jirakal daya-l juku mukul-ba | school-CAT-LOC teacher-ERG girl praised eye-paper-COMIT, she paper read-of, old.woman word that liked, word made-of like old.way-INST: eye-stale person see-less, eye-blunt person know-less paper-of, now person paper-knowing eye-paper-COMIT, so language itself leaf new gives tree old-LOC

evidence:
miyil-kaban-ji literate, miyil-dudu illiterate grammar 2237-2240; catalytic -mun- on loan school r. catalytic; nyiku now 2470


frame: teaching
words_used: ["yabarrka", "warngku", "wandil"]
loans_used: []
evidence: yabarrka all-the-time 28722; warngku sleep noun; wandi-bunga-l wake transparent CAUS
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:36:49.145500+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
When the eye closes, the body does not stop, the old man told the children at night: the breath walks all the time, the stomach cooks all the time, the ear stands all the time in the dark, and that is why a big sound wakes a person, so sleep is not a going-away, it is the body's quiet work-time.

kuku:
Kaki miyil nandaji, bangkarr nyulu kari janay, mukulungku dingkarangka karrkay-karrkay milbin wujurrba: wawu yabarrka jilbal, jibar yabarrka wajul, milka yabarrka janay wujurrba, yinya wanyurrinku kuku yalbaybu bama wandi-bungal, warngku nyulu kari dungaymuny, nyulu bangkarrmuny murni-wungar wunbu.

analysis:
kaki miyil nanda-ji-y, bangkarr nyulu kari jana-y, mukul-ungku dingkar-angka karrkay-karrkay milbi-ny wujurr-ba: wawu yabarrka jilba-l, jibar yabarrka waju-l, milka yabarrka jana-y wujurr-ba, yinya wanyurrinku kuku yalbay-bu bama wandi-bunga-l, warngku nyulu kari dunga-y-muny, nyulu bangkarr-muny murni-wungar wunbu | if eye closes(ITR), body it NEG stops, old man children taught night-LOC: breath all.the.time walks, stomach all.the.time cooks, ear all.the.time stands dark-LOC, that why sound big-ERG person rise-CAUS, sleep it NEG going-of, it body-of work-time quiet


frame: teaching
words_used: ["julurril", "baji", "kajal"]
loans_used: []
evidence: julurril wash tr; IMP -ka on 3+syll stem (julurri-ka-rr attested); zero IMP kaja
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
Wash the hands before the food, and after the fish too, the old woman ordered the children, wash the sore, then tie it, and wash the little ones in the warm shallow water while the sun stands high, for water is the quiet healer, it asks for nothing.

kuku:
Julurrika mara mayi ngadiku, kuyumuny yalada baja, julurrika baji, yalada kaja, julurrika karrkay-buban bana wumbul bubanba wungar wangkar jananya, bana nyulu yukil-bungal-bama wunbu, nyulu yamba-kari babajil.

analysis:
julurri-ka mara mayi ngadiku, kuyu-muny yala-da baja, julurri-ka baji, yala-da kaja, julurri-ka karrkay-buban bana wumbul buban-ba wungar wangkar jana-nya, bana nyulu yukil-bunga-l-bama wunbu, nyulu yamba-kari babaji-l | wash!-IMP hand food before, fish-after then too, wash! sore, then tie!, wash! children water warm little-LOC sun up stand-SUB, water it healer quiet, it nothing asks


frame: teaching
words_used: ["jila-warri", "bakal", "waju-nyji"]
loans_used: []
evidence: jila-warri sweat itr verb attested; PRECAUT -nyji r. verbs; surface y-deletion jila-warri
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
When the body sweats, that is its own rain, the old man said while they dug the earth for the cooking fire in the sun: when the work is hot the body makes little water lest it burn, so a man who sweats while working is only a country watering itself.

kuku:
Kaki bangkarr jila-warri, yinya bana nyungu-nyungu, mukulungku dingkarangka balkan, jana bubu bakanya bayaka wungarba: kaki murni wumbul, bangkarrbu bana buban murnil wajunyji, dingkar nyulu jila-warri murninya, nyulu nganga bubu nyulu-nyulu bana-dayalmuny.

analysis:
kaki bangkarr jila-warri-y, yinya bana nyungu-nyungu, mukul-ungku dingkar-angka balka-ny, jana bubu baka-nya baya-ka wungar-ba: kaki murni wumbul, bangkarr-bu bana buban murni-l waju-nyji, dingkar nyulu jila-warri-y murni-nya, nyulu nganga bubu nyulu-nyulu bana-daya-l-muny | if body sweats, that rain its-own, old man said, they ground dig-SUB fire-DAT sun-LOC: if work hot, body-ERG water little makes burn-PRECAUT, man he sweats work-SUB, he just country itself water-gives-of


frame: teaching
words_used: ["muru-kaday", "ngirray-warri", "badi", "jalkar"]
loans_used: []
evidence: muru-kaday ashamed 21131; ngirray-warri-y burst-into-tears attested; badi cry; PRECAUT -nyji
status: revised
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T06:07:49.482828+00:00
english:
Do not be ashamed of tears, the old woman told a boy crying on a day of grief: the eye makes water for sorrow the way the body sweats while working, both carry the heat out, and a person who bursts into tears and leaves them to run empties the flood, lest it break the deep bank inside.

kuku:
Kari murru-kaday ngirraymuny, wulbumanangka buban badinya milbin wungar wawu-mumbuba: miyilbu bana murnil wawu-mumbuka yala bangkarr jila-warri murninya, jambulbu wumbul manil ngalkalku, bama nyulu ngirray-warri jana bawal warrinka, nyulu bana-yalbay nganga-bungal, jalkar dukurrba nyulu dumbarrinyji.

analysis:
kari murru-kada-y ngirray-muny, wulbuman-angka buban badi-nya milbi-ny wungar wawu-mumbu-ba: miyil-bu bana murni-l wawu-mumbu-ka yala bangkarr jila-warri-y murni-nya, jambul-bu wumbul mani-l ngalkal-ku, bama nyulu ngirray-warri-y jana bawa-l warri-nka, nyulu bana-yalbay nganga-bunga-l, jalkar dukurr-ba nyulu dumbarri-nyji | NEG ashamed-become tears-of, old.woman boy cry-SUB told day grief-LOC: eye-ERG water makes sorrow-DAT as body sweats work-SUB, two-ERG heat take out-DAT, person he bursts.into.tears them leaves run-PURP, he flood empties, bank deep-LOC it break-PRECAUT


frame: teaching
words_used: ["ngawa", "bibi", "wakuy", "murrba", "warmba-bungal"]
loans_used: []
evidence: potent COMIT -Vnji (bimay-anji anchor); warmba-bunga-l uncover attested; bibi breast
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
A newborn is only a mouth and a stomach, the old woman laughed with the girls: the breast is its country, the mother's two arms its two rivers, and everything of it already lies folded close in that small body: the walker in the little legs, the talker in the little mouth, the carrier in the little back, and only time uncovers them.

kuku:
Ngawa nyulu ngandal jibar nganga, wulbumanangka jalbu-bubananji yajarr-man: bibi nyulu bubu nyungu, ngamu wakuy-jambul wawubaja nyungu jambul, yamba wubulku nyungu wunay murrba bangkarrba bubanba: jilba-bama jandalba bubanba, balkal-bama ngandalba bubanba, karrbal-bama mukungu bubanba, wungarbu nganga jana warmba-bungal.

analysis:
ngawa nyulu ngandal jibar nganga, wulbuman-angka jalbu-buban-anji yajarr-ma-ny: bibi nyulu bubu nyungu, ngamu wakuy-jambul wawubaja nyungu jambul, yamba wubul-ku nyungu wuna-y murrba bangkarr-ba buban-ba: jilba-bama jandal-ba buban-ba, balka-l-bama ngandal-ba buban-ba, karrba-l-bama muku-ngu buban-ba, wungar-bu nganga jana warmba-bunga-l | newborn it mouth stomach only, old.woman girls-COMIT laughed(INCHO): breast it country its, mother arm-two river its two, thing all its lies close-fitting body-LOC small-LOC: walk-person leg-LOC small-LOC, talk-person mouth-LOC small-LOC, carry-person back-LOC small-LOC, time-ERG only them uncovers


frame: narrative
words_used: ["kaminjarr", "ngayku", "bala", "kambar", "kala-burra"]
loans_used: []
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The old woman held out her arm close beside her granddaughter's and laughed: look, two arms like one, mine has walked further, the hair turns clay-white, the shin grows skinny, the lower legs grow weak, but listen to this: the ear stays hard and the word stays strong, for the body gives its strength to the ear before it goes.

kuku:
Wulbumanangka wakuy nyungu dayan ngundu kaminjarranda, yajarr-man: nyaji, wakuy jambul nyubun yala, wakuy ngayku jilban kala-kalbay-baja, mungka kambar-mal, bibar bala-mal, ngarri kala-burra-mal, yambada milka-janay yinya: milka janay dandi, kuku janay junkurr, bangkarrbu junkurr nyungu milkanga dayal dungay ngadiku.

analysis:
wulbuman-angka wakuy nyungu daya-ny ngundu kaminjarr-anda, yajarr-ma-ny: nyaji, wakuy jambul nyubun yala, wakuy ngayku jilba-ny kala-kalbay-baja, mungka kambar-ma-l, bibar bala-ma-l, ngarri kala-burra-ma-l, yambada milka-jana-y yinya: milka jana-y dandi, kuku jana-y junkurr, bangkarr-bu junkurr nyungu milka-nga daya-l dunga-y ngadiku | old.woman-ERG arm her held.out close.by granddaughter-LOC, laughed(INCHO): see!, arm two one like, arm my walked further, hair clay.white-becomes(INCHO), shin skinny-becomes, lower.leg weak-becomes, but listen! this: ear stays hard, word stays strong, body-ERG strength its ear-LOC gives go before

evidence:
kaminjarr grandchild kin; ngayku 1sg POSS grammar 4524; bala skinny; recipient of give = LOC (milka-nga) r.13 pitfalls


frame: teaching
words_used: ["wakuy", "warrbi", "binda", "wukurril"]
loans_used: []
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
Strength lives in the arm but it rises in the work, the old man taught the boys as they cut wood for the fire: no arm grows strong lying down for days, the axe teaches the shoulder, the big log teaches the back, the mountain teaches the legs, so do not ask for a body with strength, ask for work with strength, and the body will follow.

kuku:
Junkurr wunay wakuymba yambada nyulu wandil murninga, mukulungku dingkarangka buban-buban milbin, jana juku bayaka yakanya: wakuy kariku junkurr-mal wunanya wungar wubulku, warrbibu milbil binda, juku yalbaynja milbil muku, manjaldu milbil jandal, yalada kari babaji bangkarr junkurr-jirrka, babaji murni junkurr-jirrka, bangkarr nyulu wukurril.

analysis:
junkurr wuna-y wakuy-mba yambada nyulu wandi-l murni-nga, mukul-ungku dingkar-angka buban-buban milbi-ny, jana juku baya-ka yaka-nya: wakuy kariku junkurr-ma-l wuna-nya wungar wubul-ku, warrbi-bu milbi-l binda, juku yalbay-nja milbi-l muku, manjal-du milbi-l jandal, yala-da kari babaji bangkarr junkurr-jirr-ka, babaji murni junkurr-jirr-ka, bangkarr nyulu wukurri-l | strength lies arm-LOC but it rises work-LOC, old man boys taught, they wood fire-DAT cut-SUB: arm never strong-becomes(INCHO) lie-SUB day many-DAT, axe-ERG teaches shoulder, log big-ERG teaches back, mountain-ERG teaches leg, so NEG ask! body strength-COMIT-DAT, ask! work strength-COMIT-DAT, body it follows

evidence:
ERG allomorph showcase: warrbi-bu (V), yalbay-nja (y), manjal-du (else); COMIT+case -jirr-; wakuy-mba y-final LOC


frame: teaching
words_used: ["kambi", "ngunjil", "ngana"]
loans_used: []
evidence: kambi clothes (errata); ngunjil coals; recipient LOC bama-nda mukul-anda; suppletive IMP daya
status: revised
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T04:18:45.190799+00:00
english:
In the cold season the body is a fire, the old woman said: food is its wood, clothes are its bark shelter, running legs make it warm, and an old person's fire burns small, so on the cold nights give the old people the place close to the coals, for that law is older than all of us.

kuku:
Bulur-iji bangkarr nyulu baya, wulbumanangka balkan: mayi nyulu juku nyungu, kambi nyulu bayan warrurmuny nyungu, jandal warrinya bangkarr wumbul-bungal, bama mukul baya nyungu buban wajul, yalada wujurr kiway-kiwaymba daya bamanda mukulanda bubu ngundu ngunjilba, yinya kuku mukul-baja nganamuny wubulmuny.

analysis:
bulur-iji bangkarr nyulu baya, wulbuman-angka balka-ny: mayi nyulu juku nyungu, kambi nyulu bayan warrur-muny nyungu, jandal warri-nya bangkarr wumbul-bunga-l, bama mukul baya nyungu buban waju-l, yala-da wujurr kiway-kiway-mba daya bama-nda mukul-anda bubu ngundu ngunjil-ba, yinya kuku mukul-baja ngana-muny wubul-muny | cold-season-LOC body it fire, old.woman said: food it wood its, clothes it shelter bark-of its, leg run-SUB body warm-CAUS, person old fire his small burns, so night cold-LOC give! person-LOC old-LOC place close.by coals-LOC, that law old-DEG2 us-from all-from


frame: narrative
words_used: ["munju", "kija-bungal", "kuniway"]
loans_used: []
evidence: munju forehead; kija-bunga-ny cool-CAUS attested; y-final ERG kuniway-nja; PERL wujurr-burr
status: revised
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T04:18:45.190799+00:00
english:
A child lay sick with a hot forehead, and the old woman put her cool hand there and read the heat the way a hunter reads a track, then gave water little by little, kept the small body cool with a water-soaked cloth, and sat unmoving through the dark, for her old law says: when the body becomes a fight, the fight wants a quiet camp.

kuku:
Karrkay wunan bambay munju wumbul-ji, wulbumanangka mara kiway-kiway nyungu bungan yinyanga, wumbul nyajin yala balbi-bamangka jina nyajil, yalada bana dayan buban-buban, bangkarr buban kiway-bungan kambi bana-jirrbu, nyulu bundan warri-kari wujurrburr, kuku mukul nyungu balkal: kaki bangkarr kuniway-mal, kuniwaynja bayan wunbu wawu-manil.

analysis:
karrkay wuna-ny bambay munju wumbul-ji, wulbuman-angka mara kiway-kiway nyungu bunga-ny yinya-nga, wumbul nyaji-ny yala balbi-bama-ngka jina nyaji-l, yala-da bana daya-ny buban-buban, bangkarr buban kiway-bunga-ny kambi bana-jirr-bu, nyulu bunda-ny warri-kari wujurr-burr, kuku mukul nyungu balka-l: kaki bangkarr kuniway-ma-l, kuniway-nja bayan wunbu wawu-ma-ni-l | child lay sick forehead hot-COMIT, old.woman-ERG hand cool her put there-LOC, heat read like hunter-ERG track sees, then water gave little.by.little, body small cool-CAUS cloth water-COMIT-INST, she sat move-less dark-PERL, law old her says: if body fight-becomes(INCHO), fight-ERG camp quiet wants


frame: teaching
words_used: ["ngungumurr", "julbi", "jiba", "ngakiji"]
loans_used: []
evidence: ngungumurr kidneys; julbi guts; ngakiji-y hide 21754; yilba-l throw
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
Inside the body, deep down, lies a hidden camp that no eye has ever seen, the old man said: the liver, the kidneys, the guts, the quiet workers of the dark, they never ask for a good word, they take what the mouth sends down and turn it into a person, so when you eat rubbish, you are throwing rubbish into your own deepest water.

kuku:
Bangkarrba dukurrba bayan ngakijin wunay, miyilbu kariku nyajin, mukulungku dingkarangka balkan: jiba, ngungumurr, julbi, murni-bama wunbu wujurrmuny, jana kariku babajil kuku-yukilka, jana manil wanyu ngandalbu bada dayal, jana bama murnil yinyamuny, yalada kaki yundu yamba-mumbu nukal, yundu yamba-mumbu yilbal bana dukurrku nyungu-nyunguku.

analysis:
bangkarr-ba dukurr-ba bayan ngakiji-ny wuna-y, miyil-bu kariku nyaji-ny, mukul-ungku dingkar-angka balka-ny: jiba, ngungumurr, julbi, murni-bama wunbu wujurr-muny, jana kariku babaji-l kuku-yukil-ka, jana mani-l wanyu ngandal-bu bada daya-l, jana bama murni-l yinya-muny, yala-da kaki yundu yamba-mumbu nuka-l, yundu yamba-mumbu yilba-l bana dukurr-ku nyungu-nyungu-ku | body-LOC deep-LOC camp hidden lies, eye-ERG never saw, old man said: liver, kidneys, guts, work-person quiet dark-of, they never ask good.word-DAT, they take what mouth-ERG down gives, they person make that-from, so if you rubbish eat, you rubbish throw water deep-DAT own-DAT


frame: teaching
words_used: ["waybala", "kiru", "milka-dandi", "jiba"]
loans_used: []
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The white people put the thinking in the brains in the head, the old man told the young men, and the old people put it in the ear, and the feeling in the liver, and he laughed: both speak true, but watch which words stand longest, for ear-hard and liver-soft still show a person truer than any word built out of brains.

kuku:
Waybalangka baykal-yamba bungal kirungu dukulba, mukulungku dingkarangka warru-warru milbin, bama mukulungku bungal yinya milkanga, wawu-yamba jibanga, nyulu yajarr-man: jambul yukil balkal, yambada nyaji wanyu kuku janay kalbay, milka-dandi jiba-kima nyulu bama milbil yukil-baja, kuku kirumuny nyulu buban milbil.

analysis:
waybala-ngka bayka-l-yamba bunga-l kiru-ngu dukul-ba, mukul-ungku dingkar-angka warru-warru milbi-ny, bama mukul-ungku bunga-l yinya milka-nga, wawu-yamba jiba-nga, nyulu yajarr-ma-ny: jambul yukil balka-l, yambada nyaji wanyu kuku jana-y kalbay, milka-dandi jiba-kima nyulu bama milbi-l yukil-baja, kuku kiru-muny nyulu buban milbi-l | white.person-ERG think-thing puts brains-LOC head-LOC, old man young.men told, people old-ERG put that ear-LOC, feeling liver-LOC, he laughed(INCHO): two true speak, but see! which word stands long, ear-hard liver-soft it person shows true-DEG2, word brains-of it little shows

evidence:
waybala white-person attested grammar; kiru brains; jiba-kima transparent compound of attested (jiba+kima)


frame: question
words_used: ["yimbi", "wulay", "ngandal"]
loans_used: []
evidence: yimbi lips; wula-y die; PERL wubul-burr
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
Where does the language live? a girl asked, in the mouth or in the ear? and the old woman said: it rises in the mouth and makes its camp in the ear, for a spoken word that no ear takes dies on the lips, but a word that one ear catches and another mouth sends on can walk through a hundred years.

kuku:
Wanja kuku wunay? jalbu-buban babajin, ngandalba yambada milkanga? wulbumanangka balkan: nyulu wandil ngandalba, bayan nyungu bungal milkanga, kuku balkanmuny milka-kari nyulu wulay yimbinga, yambada kuku milka nyubunbu maninmuny ngandal yindubu dayalmuny nyulu jilbal wungar wubulburr.

analysis:
wanja kuku wuna-y? jalbu-buban babaji-ny, ngandal-ba yambada milka-nga? wulbuman-angka balka-ny: nyulu wandi-l ngandal-ba, bayan nyungu bunga-l milka-nga, kuku balka-ny-muny milka-kari nyulu wula-y yimbi-nga, yambada kuku milka nyubun-bu mani-ny-muny ngandal yindu-bu daya-l-muny nyulu jilba-l wungar wubul-burr | where language lives? girl asked, mouth-LOC or ear-LOC? old.woman said: it rises mouth-LOC, camp its makes ear-LOC, word spoken-of ear-less it dies lips-LOC, but word ear one-ERG caught-of mouth other-ERG sent-of it walks year hundred-PERL


frame: narrative
words_used: ["diburr", "yurril", "bangkan", "badabada"]
loans_used: []
evidence: diburr seed; yurri-l scrape 31055; badabada underneath (Patz locational); zero IMP bunga
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The old woman's hands had grown hard from a life of scraping seed and digging roots and twisting string, and a girl held them softly and said they were like river stones, and the old woman laughed: yes, like river stones, the water that shaped them has gone past, but put a seed under this hand and it still knows the whole work.

kuku:
Wulbuman mara nyungu dandi-man wawumuny diburr yurrinmuny bangkan bakanmuny karra murninmuny, jalbu-bubanangka jana karrban kimabu balkan jana yala kulji wawubajamuny, wulbuman yajarr-man: yuwu, yala kulji wawubajamuny, bana jana murninmuny dungan, yambada bunga diburr badabada maranga, nyulu murni wubulku binal yabarrka.

analysis:
wulbuman mara nyungu dandi-ma-ny wawu-muny diburr yurri-ny-muny bangkan baka-ny-muny karra murni-ny-muny, jalbu-buban-angka jana karrba-ny kima-bu balka-ny jana yala kulji wawubaja-muny, wulbuman yajarr-ma-ny: yuwu, yala kulji wawubaja-muny, bana jana murni-ny-muny dunga-ny, yambada bunga diburr badabada mara-nga, nyulu murni wubul-ku binal yabarrka | old.woman hand her hard-became(INCHO) life-from seed scraping-of root digging-of string twisting-of, girl-ERG them held soft-INST said they like stone river-of, old.woman laughed(INCHO): yes, like stone river-of, water them shaped-of has.gone, but put! seed underneath hand-LOC, it work whole knows still


frame: teaching
words_used: ["jinbar", "birri", "waba", "karra", "murnil"]
loans_used: []
evidence: jinbar wrist; birri fingernail; waba thigh; murni-l twist (errata); zero IMP murni
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:42:02.276765+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
String rises between the thigh and the hand, the old woman showed the girls: twist the bark fibre on the thigh with the hand, the wrist turning, the fingernails holding the small strands apart, and two weak threads twisted together come back as one strong rope, which is also, she said, the law of marriage.

kuku:
Karra wandil wabanga maranga baja, wulbumanangka jalbu-buban milbin: murni warrur wabanga marabu, jinbar murninya, birribu karra-buban karrbal yindu-yindu, karra kala-burra jambul murninmuny nyubunji jana kaday baja karra junkurr nyubun, yinya baja, nyulu balkan, kuku dunyu-manilmuny.

analysis:
karra wandi-l waba-nga mara-nga baja, wulbuman-angka jalbu-buban milbi-ny: murni warrur waba-nga mara-bu, jinbar murni-nya, birri-bu karra-buban karrba-l yindu-yindu, karra kala-burra jambul murni-ny-muny nyubun-ji jana kada-y baja karra junkurr nyubun, yinya baja, nyulu balka-ny, kuku dunyu-mani-l-muny | string rises thigh-LOC hand-LOC too, old.woman girls showed: twist! bark thigh-LOC hand-INST, wrist turn-SUB, fingernail-ERG strand small holds apart, string weak two twisted-of together they come back string strong one, that too, she said, law marriage-of


frame: teaching
words_used: ["damu", "mirrimar", "ngawuya", "jakal"]
loans_used: []
evidence: mirrimar rib; ngawuya turtle anchor; IRR -nyaku; INCHO+PRECAUT -ma-nyji r.34
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:46:21.010035+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The chest is a shelter built of rib-bones, the old man said, and deep inside it the breath lives like a fire that must never die, so if you go down into the water after turtle, fill that shelter slowly and deep before you go, and come up lest the fire grow small.

kuku:
Damu nyulu bayan murninmuny mirrimarbu bajibaybu, mukulungku dingkarangka balkan, dukurrba wawu wunay yala baya, nyulu kariku wulanyaku, yalada kaki yundu bada dungay banaka ngawuyaka, bayan yinya jakal-bunga buban-buban dukurrku dungay ngadiku, kaday wangkar baya buban-manyji.

analysis:
damu nyulu bayan murni-ny-muny mirrimar-bu bajibay-bu, mukul-ungku dingkar-angka balka-ny, dukurr-ba wawu wuna-y yala baya, nyulu kariku wula-nyaku, yala-da kaki yundu bada dunga-y bana-ka ngawuya-ka, bayan yinya jakal-bunga buban-buban dukurr-ku dunga-y ngadiku, kada-y wangkar baya buban-ma-nyji | chest it shelter built-of rib-INST bone-INST, old man said, deep-LOC breath lives like fire, it never die-IRR, so if you down go water-DAT turtle-DAT, shelter that fill! slowly deep-DAT go before, come! up fire small-become-PRECAUT


frame: teaching
words_used: ["wurra", "karra", "mula", "ngarrbal"]
loans_used: []
evidence: wurra navel; ngarrbal stranger 22830; jina as mark/track (attested core sense)
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:46:21.010035+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The navel is the little mark of the first rope, the old woman told the girls: before any breath, the mother fed the child through that cord, blood to blood, so every person carries in the middle of their own body the mark of once having been part of another person, and that is why nobody rises into the world a stranger.

kuku:
Wurra nyulu jina buban karramuny ngadikumuny, wulbumanangka jalbu-buban milbin: wawu wubulku ngadiku, ngamungku karrkay mayi-dayan karraburr yinya, mula mulaka, yalada bama nyubun-nyubun karrbal bangkarrba dukurrba nyungu-nyungu jina, nyulu ngadiku yamba bama yindumuny, yinya wanyurrinku bama kariku wandil ngarrbal.

analysis:
wurra nyulu jina buban karra-muny ngadiku-muny, wulbuman-angka jalbu-buban milbi-ny: wawu wubul-ku ngadiku, ngamu-ngku karrkay mayi-daya-ny karra-burr yinya, mula mula-ka, yala-da bama nyubun-nyubun karrba-l bangkarr-ba dukurr-ba nyungu-nyungu jina, nyulu ngadiku yamba bama yindu-muny, yinya wanyurrinku bama kariku wandi-l ngarrbal | navel it mark small rope-of first-of, old.woman girls taught: breath all before, mother-ERG child food-gave rope-PERL that, blood blood-DAT, so person each holds body-LOC middle-LOC own mark, he before thing person other-of, that why person never rises stranger


frame: teaching
words_used: ["kangkul", "jakay", "ngamu-mu", "muku"]
loans_used: []
evidence: kangkul cheek; POSS -mu (ngamu-mu anchor r.33); jakay-mba y-final LOC
status: revised
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:46:21.010035+00:00
updated_at: 2026-07-06T11:30:16.518750+00:00
english:
The old woman showed the young woman how to carry: the baby sits high on the back, tied with soft cloth, its cheek at the mother's neck, so the two hands stay free for the work and the fire, and the child learns its mother's walk before it learns any word.

kuku:
Wulbumanangka jalbu-buban milbin karrbanka: ngawa bundal wangkar mukungu, kajan kambibu kimabu, kangkul nyungu ngamu-mu jakaymba, yalada mara jambul janay ngalkal murninka bayaka baja, karrkay binal-mal jilba ngamumuny kuku wubulku ngadiku.

analysis:
wulbuman-angka jalbu-buban milbi-ny karrba-nka: ngawa bunda-l wangkar muku-ngu, kaja-ny kambi-bu kima-bu, kangkul nyungu ngamu-mu jakay-mba, yala-da mara jambul jana-y ngalkal murni-nka baya-ka baja, karrkay binal-ma-l jilba ngamu-muny kuku wubul-ku ngadiku | old.woman-ERG young.woman showed carry-DAT: baby sits up back-LOC, tied cloth-INST soft-INST, cheek its mother-POSS neck-LOC, so hand two stand open(free) work-PURP fire-DAT too, child learns(INCHO) walk mother-of word all before


frame: teaching
words_used: ["jukar", "kambar", "mili", "walu"]
loans_used: []
evidence: jukar sand 10250; mili stinging-tree anchor; SUB -nya relative chain
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:46:21.010035+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
A foot that has walked one country for very many years reads the ground the way an eye reads a face, the old man said: it knows the sand that slides, the clay that holds, the stone that turns, the stinging tree that stands waiting, so an old person walks a rough track in the dark and never looks down, for the whole road lies in the foot.

kuku:
Jina nyulu bubu jilbanmuny wungar wubulku bajaku, nyulu bubu nyajil yala miyilbu walu nyajil, mukulungku dingkarangka balkan: nyulu binal jukar warrinya, kambar karrbanya, kulji murninya, mili jananya, yalada bama mukul jilbal baral mumbu wujurrba, kariku nyajil bada, baral wubulku nyulu wunay jinanga.

analysis:
jina nyulu bubu jilba-ny-muny wungar wubul-ku bajaku, nyulu bubu nyaji-l yala miyil-bu walu nyaji-l, mukul-ungku dingkar-angka balka-ny: nyulu binal jukar warri-nya, kambar karrba-nya, kulji murni-nya, mili jana-nya, yala-da bama mukul jilba-l baral mumbu wujurr-ba, kariku nyaji-l bada, baral wubul-ku nyulu wuna-y jina-nga | foot it country walked-of year many very, it ground reads like eye-ERG face reads, old man said: it knows sand run-SUB, clay hold-SUB, stone turn-SUB, stinging.tree stand-SUB, so person old walks track rough dark-LOC, never looks down, road whole it lies foot-LOC


frame: narrative
words_used: ["miyil-wujurr-wujurr", "binda", "yilbal", "wakuy"]
loans_used: []
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:46:21.010035+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
A boy asked when his spear would fly true, and the old man said: ask your own shoulder, for the true throw does not live in the wanting, it lives in the arm that has thrown very many times, so throw at the old log at dusk each day, and one day the shoulder will answer without you.

kuku:
Buban babajin wanjawanja kalka nyungu warrinyaku yukil, mukulungku dingkarangka balkan: babaji binda nyungu-nyungu, kalka-warri yukil kariku wunay wawuba, nyulu wunay wakuymba yilbanmuny wubulku bajaku, yalada yilba jukungu mukulba miyil-wujurr-wujurrba nyubun-nyubun, wungar nyubun binda nyulu-nyulu balkal yundu-mundu.

analysis:
buban babaji-ny wanja-wanja kalka nyungu warri-nyaku yukil, mukul-ungku dingkar-angka balka-ny: babaji binda nyungu-nyungu, kalka-warri yukil kariku wuna-y wawu-ba, nyulu wuna-y wakuy-mba yilba-ny-muny wubul-ku bajaku, yala-da yilba juku-ngu mukul-ba miyil-wujurr-wujurr-ba nyubun-nyubun, wungar nyubun binda nyulu-nyulu balka-l yundu-mundu | boy asked when spear his fly-IRR true, old man said: ask! shoulder own, spear-flight true never lies desire-LOC, it lies arm-LOC thrown-of many very, so throw! log-LOC old-LOC dusk-LOC each, day one shoulder itself answers you-without

evidence:
miyil-wujurr-wujurr dusk grammar 2240; ABESS -mundu used CORRECTLY (without you); wakuy-mba y-final LOC


frame: teaching
words_used: ["wulngku", "malkarri", "nyabil", "yimbi", "manu"]
loans_used: []
evidence: wulngku song; malkarri corroboree 17595; zero IMP wumbul-bunga; dumbarri-ji-y ITR
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:46:21.010035+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
The singing voice is breath that has learned the corroboree, the old woman said before the dance: the chest is its ground, the throat its narrow road, the tongue and the lips its two dancers, so warm the song slowly at dusk, and it will carry through the whole night and never break.

kuku:
Wulngku nyulu wawu malkarri binalmanmuny, wulbumanangka balkan malkarri ngadiku: damu nyulu bubu nyungu, manu baral buban nyungu, nyabil yimbi baja malkarri-bama jambul nyungu, yalada wulngku wumbul-bunga buban-buban miyil-wujurr-wujurrba, nyulu wulngku karrbal wujurrburr wubulku, kariku dumbarriji.

analysis:
wulngku nyulu wawu malkarri binal-ma-ny-muny, wulbuman-angka balka-ny malkarri ngadiku: damu nyulu bubu nyungu, manu baral buban nyungu, nyabil yimbi baja malkarri-bama jambul nyungu, yala-da wulngku wumbul-bunga buban-buban miyil-wujurr-wujurr-ba, nyulu wulngku karrba-l wujurr-burr wubul-ku, kariku dumbarri-ji-y | song it breath corroboree learned-of, old.woman said corroboree before: chest it ground its, throat road small its, tongue lips too dance-person two its, so song warm-CAUS! slowly dusk-LOC, it song carries night-PERL whole, never breaks(ITR)


frame: question
words_used: ["kulur", "badabada", "wanyu"]
loans_used: []
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:46:21.010035+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
What part of a person never grows old? the children asked at the fire, and the old woman sat quiet for a long time, and then she said: the name they gave a person, the language in the ear, and the country under the feet, for the body is a camp for a short time, but those three lay there before the person, and they stand on after the person has gone.

kuku:
Wanyu yamba bamamuny nyulu kariku mukul-mal? karrkay-karrkay babajin bayanga, wulbuman bundan wunbu kalbay, yalada nyulu balkan: kuku jana bamanda dayanmuny, kuku milkanga, bubu badabada jinanga, bangkarr nyulu bayan wungar bubanku, yambada yinya kulur wunan bama ngadiku, jana janay bama dunganmuny yalada.

analysis:
wanyu yamba bama-muny nyulu kariku mukul-ma-l? karrkay-karrkay babaji-ny baya-nga, wulbuman bunda-ny wunbu kalbay, yala-da nyulu balka-ny: kuku jana bama-nda daya-ny-muny, kuku milka-nga, bubu badabada jina-nga, bangkarr nyulu bayan wungar buban-ku, yambada yinya kulur wuna-ny bama ngadiku, jana jana-y bama dunga-ny-muny yala-da | what part person-of it never old-becomes(INCHO)? children asked fire-LOC, old.woman sat quiet long, then she said: name they person-LOC gave-of, language ear-LOC, country underneath foot-LOC, body it camp time short-DAT, but those three lay person before, they stand person gone-of after

evidence:
kulur three used correctly ('a few/three' grammar 2304); recipient LOC bama-nda; badabada underneath


frame: narrative
words_used: ["milka-dudu", "walu", "bana-baral"]
loans_used: []
evidence: milka-dudu deaf grammar 2242; hand-talk described technically; bana-baral channel (2473)
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:46:21.010035+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
One old man was ear-blunt from birth and never heard a single word, but nobody called him word-less, for he read every face like open country and talked fast with his two hands, and the old woman said: language is a river, if the ear is closed it simply cuts another channel.

kuku:
Dingkar mukul nyubun milka-dudu wandinmuny, nyulu kuku nyubun kariku milka-janan, yambada bamangka nyulu kariku kunjan kuku-kari, nyulu walu wubulku nyajin yala bubu ngalkal, nyulu balkan warri marabu jambulbu, wulbumanangka balkan: kuku nyulu wawubaja, kaki milka nandajin, nyulu nganga bana-baral yindu yakal.

analysis:
dingkar mukul nyubun milka-dudu wandi-ny-muny, nyulu kuku nyubun kariku milka-jana-ny, yambada bama-ngka nyulu kariku kunja-ny kuku-kari, nyulu walu wubul-ku nyaji-ny yala bubu ngalkal, nyulu balka-ny warri mara-bu jambul-bu, wulbuman-angka balka-ny: kuku nyulu wawubaja, kaki milka nanda-ji-ny, nyulu nganga bana-baral yindu yaka-l | man old one ear-blunt rising-from, he word one never heard, but people-ERG him never called word-less, he face all read like country open, he talked fast hand-INST two-INST, old.woman said: language it river, if ear closed(ITR), it just channel other cuts


frame: teaching
words_used: ["nyiku", "wunkuny", "dirra", "wanjaburr"]
loans_used: []
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:46:21.010035+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
Pain is a traveller with many camps, the old woman taught the young healer: today it sits in the head, tomorrow in a tooth, then in the stomach, then low in the back, so never ask a sick person only where the pain is, ask where the traveller camped last night, and which way it walked at dawn.

kuku:
Kaka nyulu jilba-bama bayan-ji wubul-ji, wulbumanangka yukil-bungal-bama warru milbin: nyiku nyulu bundal dukulba, wunkuny dirranga, yalada jibara, yalada mukungu badanga, yalada kari babaji bama bambay nganga wanja kaka, babaji wanja jilba-bama wunan wujurrba, wanjaburr nyulu jilban muduwajuny.

analysis:
kaka nyulu jilba-bama bayan-ji wubul-ji, wulbuman-angka yukil-bunga-l-bama warru milbi-ny: nyiku nyulu bunda-l dukul-ba, wunkuny dirra-nga, yala-da jibar-a, yala-da muku-ngu bada-nga, yala-da kari babaji bama bambay nganga wanja kaka, babaji wanja jilba-bama wuna-ny wujurr-ba, wanjaburr nyulu jilba-ny muduwajuny | pain it travel-person camp-COMIT many-COMIT, old.woman healer young taught: today it sits head-LOC, tomorrow tooth-LOC, then stomach-LOC, then back-LOC low-LOC, so NEG ask! person sick only where pain, ask! where traveller lay night-LOC, which.way it walked at-dawn

evidence:
LOC allomorph showcase: dukul-ba, dirra-nga, jibar-a (single-r), muku-ngu; wanjaburr which-way r.32; muduwajuny


frame: narrative
words_used: ["maraji", "daburri", "wawu-mini", "kima"]
loans_used: []
evidence: maraji swim; daburri swamp/waterhole 4434; wawu-mini happy 27075; INCHO SUB kima-ma-nya
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:46:21.010035+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
In the hot season the whole camp went down to the big waterhole, the sun sinking, the children swimming and calling out big, the old people sitting in the shallow water like old logs going soft, and the old woman said: the body is a working thing, but in the water it remembers it was once only a small happy fish.

kuku:
Jiri-wungara bayan wubulku dungan bada daburrika, wungar bada dunganya, karrkay-karrkay marajin kuku yalbay balkanya, bama mukul bundan bana bubanba yala juku mukul kima-manya, wulbumanangka balkan: bangkarr nyulu murni-yamba, yambada bananga nyulu milka-binalku nyulu ngadiku kuyu buban wawu-mini nganga.

analysis:
jiri-wungar-a bayan wubul-ku dunga-ny bada daburri-ka, wungar bada dunga-nya, karrkay-karrkay maraji-ny kuku yalbay balka-nya, bama mukul bunda-ny bana buban-ba yala juku mukul kima-ma-nya, wulbuman-angka balka-ny: bangkarr nyulu murni-yamba, yambada bana-nga nyulu milka-binalku nyulu ngadiku kuyu buban wawu-mini nganga | hot-season-LOC camp whole went down waterhole-DAT, sun down go-SUB, children swam word big say-SUB, person old sat water shallow-LOC like log old soft-become-SUB, old.woman said: body it work-thing, but water-LOC it remembers it before fish small happy only


frame: teaching
words_used: ["walu-dandi", "mara-dajil", "birri", "kajal"]
loans_used: []
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:46:21.010035+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
One hand cannot tie a knot, the old man said when a stubborn young man was refusing all help: the strongest fingers in the country still want their brothers across the string, and what is true of hands is true of people, so put your neck down, take the other hand, for the rope you are making is your own life.

kuku:
Marabu nyubunbu kariku karra kajal, mukulungku dingkarangka balkan, warru walu-dandi mara-dajil wubulku bawanya: birri junkurr bajaku bubumuny nyulu wawu-manil yaba-karra nyungu karraburr, yamba yukil maramuny nyulu yukil bamamuny baja, yalada jakay bada-bunga, mana mara yindu, karra yundu murnilmuny nyulu wawu nyungu-nyungu.

analysis:
mara-bu nyubun-bu kariku karra kaja-l, mukul-ungku dingkar-angka balka-ny, warru walu-dandi mara-daji-l wubul-ku bawa-nya: birri junkurr bajaku bubu-muny nyulu wawu-ma-ni-l yaba-karra nyungu karra-burr, yamba yukil mara-muny nyulu yukil bama-muny baja, yala-da jakay bada-bunga, mana mara yindu, karra yundu murni-l-muny nyulu wawu nyungu-nyungu | hand-ERG one-ERG never rope ties, old man said, young.man stubborn hand-giving all leave-SUB: finger strong most country-of it wants brother-KPL its rope-PERL, thing true hand-of it true person-of too, so neck down-put!, take! hand other, rope you making-of it life own

evidence:
mara-daji-l help 18078 as noun 'hand-giving'; walu-dandi stubborn; suppletive IMP mana; zero IMP bada-bunga


frame: teaching
words_used: ["yurra", "dukul", "jakay", "binda", "wakuy", "damu", "waba", "wulu"]
loans_used: []
evidence: yurra 2pl grammar 2684; full body-lexicon recap; PERL kuku-burr; capstone row
status: accepted
confidence: 0.92
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:46:21.010035+00:00
updated_at: 2026-07-06T03:49:15.053809+00:00
english:
At the end the old woman walked the children once more through all the words of the body: head, eye, ear, mouth, neck, shoulder, arm, hand, chest, back, stomach, thigh, leg, ankle, foot, and she said: now you all carry the words, so listen to this last one, the body is the one camp you never leave, so keep it like a good camp, feed its fire, mend its shelter well, and it will carry you to the last river.

kuku:
Badanga wulbumanangka karrkay-karrkay jilba-bungan kukuburr bangkarrmuny wubulku nyubunbu baja: dukul, miyil, milka, ngandal, jakay, binda, wakuy, mara, damu, muku, jibar, waba, jandal, wulu, jina, nyulu balkan: nyiku yurra kuku wubulku karrbal, milka-janay kuku bada yala: bangkarr nyulu bayan nyubun yurra kariku bawalmuny, yalada karrba nyulu yala bayan yukil, baya nyungu daya mayibu, bayan nyungu murni yukil, nyulu yurra karrbal wawubajaka badaka.

analysis:
bada-nga wulbuman-angka karrkay-karrkay jilba-bunga-ny kuku-burr bangkarr-muny wubul-ku nyubun-bu baja: dukul, miyil, milka, ngandal, jakay, binda, wakuy, mara, damu, muku, jibar, waba, jandal, wulu, jina, nyulu balka-ny: nyiku yurra kuku wubul-ku karrba-l, milka-jana-y kuku bada yala: bangkarr nyulu bayan nyubun yurra kariku bawa-l-muny, yala-da karrba nyulu yala bayan yukil, baya nyungu daya mayi-bu, bayan nyungu murni yukil, nyulu yurra karrba-l wawubaja-ka bada-ka | end-LOC old.woman-ERG children walk-CAUS word-PERL body-of all once again: head, eye, ear, mouth, neck, shoulder, arm, hand, chest, back, stomach, thigh, leg, ankle, foot, she said: now you.all word all carry, listen! word last this: body it camp one you.all never leave-of, so hold! it like camp good, fire its give! food-INST, shelter its mend! well, it you.all carries river-DAT last-DAT


frame: teaching
words_used: ["jujubala", "jarramali", "kada-nyji"]
loans_used: []
evidence: direct Patz 164 echo; PRECAUT x2; suppletive IMP mana
status: accepted
confidence: 0.94
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:58:03.158282+00:00
updated_at: 2026-07-06T04:11:23.257747+00:00
english:
Burn some ironwood tonight, the old man ordered, lest the thunderstorm come, and take the dry grass away from around the camp lest a small fire walk through it in the dark, for if you act first, the big fire never comes.

kuku:
Jujubala waju wujurrba, mukulungku dingkarangka balkan, jarramali kadanyji, jikan bana-kari mana bayan ngundumuny, baya-buban jilbanyji wujurrburr, kaki yundu murnil ngadiku, baya yalbay kariku kaday.

analysis:
jujubala waju wujurr-ba, mukul-ungku dingkar-angka balka-ny, jarramali kada-nyji, jikan bana-kari mana bayan ngundu-muny, baya-buban jilba-nyji wujurr-burr, kaki yundu murni-l ngadiku, baya yalbay kariku kada-y | ironwood burn! night-LOC, old man said, thunderstorm come-PRECAUT, grass water-less get! camp close.by-from, fire-small walk-PRECAUT dark-PERL, if you act first, fire big never comes


frame: narrative
words_used: ["nuka-nyaku", "kabu", "jila"]
loans_used: []
evidence: IRR direct 159 echo; kabu rotten 159; jila smell grammar 7088
status: accepted
confidence: 0.93
rights_status: project_approved_synthetic
author: claude-main
created_at: 2026-07-06T03:58:03.158282+00:00
updated_at: 2026-07-06T04:11:23.257747+00:00
english:
I would have eaten that fish, the old man said, pushing it far away, but it is rotten, and he told the boys: the smell said no before the tongue said yes, so when the two speak differently, believe the elder brother, for the smell has kept this family alive longer than the tongue has.

kuku:
Ngayu minya yinya nukanyaku, mukulungku dingkarangka balkan, nyulu jurrngan kala-kalbay, yambada nyulu kabu, nyulu buban-buban milbin: jilabu balkan kari nyabil balkanya yuwu ngadiku, kaki jambul yindu-yindu balkal, kuku-junkurr-mana yaba, jilabu jawun-karra karrban juran kalbay-baja nyabilmuny.

analysis:
ngayu minya yinya nuka-nyaku, mukul-ungku dingkar-angka balka-ny, nyulu jurrnga-ny kala-kalbay, yambada nyulu kabu, nyulu buban-buban milbi-ny: jila-bu balka-ny kari nyabil balka-nya yuwu ngadiku, kaki jambul yindu-yindu balka-l, kuku-junkurr-mana yaba, jila-bu jawun-karra karrba-ny juran kalbay-baja nyabil-muny | I meat that eat-IRR, old man said, he pushed far.away, but it rotten, he boys told: smell-ERG said no tongue say-SUB yes before, if two differently speak, believe!(get) elder.brother, smell-ERG family held alive long-DEG2 tongue-from


