Wikitor Language Family



Intro:

Wikitor that stacks nouns and verbs together to make more complex words. In fact, it can often be difficult to tell both apart with its more deeper but minimalist approach to basic sentence construction. As the wikitor languages family itself is diverse but lacks a few basic ad-positions making it a little more difficult to sometimes ask for things directly in one sentence. The fashion in which the speaker should use wikitor has to be in sync with their desire or intention of doing or acting. One might be able to say that they did something last week in a way of remembering a event without directly saying it. The result is not only confusing for native English speakers, but forming a sentence by the intent of want or desire is a big model for how the wikitor languages and world view functions. This language can be used among tribal members with

in the atonimous regions of Sangwal and Meilo with many other localilisms and dialect. It had to similar be renamed the "wikitor language family". The writing system operates different from the actual spoken language depending on the type of dialect or tribe you might encounter. In causality, the written tradition or even the idea of what writing is within the society differs greatly from the western world we live in today.

There are around three different writing systems for wikittor with each having their own distinct differences depend on the tribe. The common imperial writing system is a alphabet referred to as the KATZULA. Other writing systems vary and are used for ceremonies such as EBOTZIDULA (shadow words/ religious) and NIMANBLA (many words or voices/ religious and scholarly). Meilo prefers to stick with the more older and complex methods while a new script making one system was made for the capital region of Sangwal. while In fact, some tribe might use more than 1 writing system at once or write symbols around the one character that is the main idea being discussed. CHUWINGA, are also refered to as "chart words" function as a growing more common alphabet along side version of the same language where the system is extremly rare, exclusive, or the language in the same family might not even have a written system at all. Many of these selabric characters fucntion as a way for there to be a form of writting diriving from the EBOZTIDULA and NIMANBLA. Some traditions like I have said before are based on oral traditions, songs, and superstitions to map out land and ethics and behaviors that are acceptable within the group of people. Mastery of some of the more archaic forms of Wikitor predate the first agrarian society in this region around 100 years after the scrolls of Diwa were made. Rather, the first approach to writing can be refereed to as the "ebo" method which used a phonetic alphabet while magical ceremonies required the author to change the symbols slightly around a shape or circle to make use for spells and divination. This method can be done by taking the characters in a line and then you combine different symbols with others. The secret societies that interested and followed the first founding religions have not yet made what would eventually be named tartara shortly after 4 major tribes would be formed. within the tribe would use them to imbued items and tool with different magical powers for good luck or ceremonial purposes. Some symbols might copy images from tree branches, stacked objects (like stones), tools and weapons, geographical shapes found in nature, and broken characters separated deriving from another glyph entirely. There are many cultures that use glyph and characters in this manner in the real world as well. In fact, a great handful of them do happen to be African and other indigenous tribal cultures. Not all cultures however evolve a sort of writing system and might adopt letters such as A-Z as we use these characters for our universal resource for written communication as well. A native speaker can tell weather the language is from one member of the group or another. Unknown symbols are marks a of alien or a non speaker of the group. All of this is determined because there is a writing ceremony held among the members as writing and education is considered a gift from the gods, heaven and nature. There are both creation and destruction gods and this is what gives the tribe written inspiration for the writing. Tartara "which has many translations let alone", is a complex and esoterically abstract religion that closely resembles what we would refer to as Animism as there is no distinct way of doing one thing but nature, weather, and living things are often a spiritual compass into the world of a native. Animism alone even in the real world has been reportedly the oldest if not a foundation of all societal beliefs and traditions both Neolithic and modern in real life as well. Most of this glyph writing is found on pots, bowls and other tools and embroidery within this tribe. The religion of the tribe dictates how the writing system is used and often the other way around as well. The legends, beliefs, and types of tools and materials used have all affected the use of the writing system in general as some written characters appear to be animals or even jagged images of mountains, forests, stones and caves. Landscape and location plays a big role in written dialects of the language as I will explain later. Like a written GPS system, a native speaker of the language that is also well versed in the often secret societal language as well can often tell if a outsider has written the following characters on tools or landscape. Bad luck is considered to be common cause for many illnesses and other disagreements with leader ship. Disciplinary actions and punishments have also been held out to the members before for not strictly following the rules and procedures of the tribes and the respect for the stories and the founders for their dedication of ideas to the "thinking pot" of the group.

"Tartara" With the power of my will, I can predict there will be safe travels, with my hand, I will also bring tributes and my decisions will demonstrate my true inner self, the awoken self is my goal, and my mistakes and redemption are all resolved through my sense of urgency, I thrive along with my mistakes, and surviving is similar to learning how to walk from when I was a child, I learn to conduct myself, learn from my failures, and my will at times still is inevitably broken, but the quest and urgency of wanting to find myself is one of the centers where the awoken thrive as it is the center of tartara itself. In many ways, it is not easy to categorize what Tatara really is either being a religion, phylogeny, perspective of approaching or looking at the world? There have been many different forms and interpretations through cultural construction and deconstruction to show the common and illusive and magical nature of what seems to be common adjectives attached to the practice itself within the Wikitor society. Tartara-ism has no official symbol but often tools, weapons, single written characters, animal deities and places of sacrifice/temples have been used as a sort of symbol for this common held belief within the tribe. Oracles and spell craft are some of the many common practices within some forms of Tartara-ism. It is not totally confirmed and sometimes even denied in the free-ness and flow of the belief system. ' where art roams free if there are spells used. Oracles have been written on rocks, stones, animal skins and tree bark in a effort to find this "inner man" that wishes to survive and live to the fullest. The more conservatives beliefs are highly secretive and believe that attachment and ego are bad but a sort of balance can be played within the roles of people that know it very well. The less conservative beliefs use methods somewhat questionable to push outward onto others which has lead to revolution and violence. Absence within ones self and ego is the first step to becoming center with both heaven and earth according to Duya (Daridax). Having one complete opinion is nearly impossible as another common practice within the system allows someone to play a different roles in society, ati-tur, "there are many faces/ i constantly change." Even items are traded or destroyed on occasion in a effort to symbolize balance as the belief of tartara also says that there are no new ideas in the universe. Physiological training in a sense of self denial, humility, respecting human needs or healthy structures values towards society, and then repeating and observed in what might be similar to Hinduism or or Tengrism. It can be outwardly observed and mentioned that the only difference is that Tarara denies but also believes in the construction and deconstruction actively through different decisions made from the court in accordance to seasons and influences in society. A practitioner of tartara not only can gain the knowledge of spell-craft or different styles and tastes in language and literature but also obtain the knowledge of Igyar Temple In Sangwal, "the knowledge of the universe, as long as they are seen without false intention or desire to harm others. Within the center of Tartara however, a person can play on behalf of being a sort of arbiter or demon in accordance to the courts of Igyar in Sangwal. These titles are given out secretly in accordance to sudo-philosophy. The actions you do in the beginning of your life might predict or bring you to a conclusion that you may play on the behalf of a greater good or total evil which is still up for debate among the courts of Igyar. Relics with triangular and hexagon based shapes have been know to be common with writing of many different sorts and dialects from region to region have been found bearing words of wisdom, oracle telling, and divination and house made spells of their own mainly in a effort to improve cultivation over their crops and farming life. For the longest time, there was not official system of writing and illiteracy has lead the way to a sort of braille; making the system of writing some what tactile. Within intellectuals of the society, the igyar tartara narrative has had many debates among the courts as to what duya's original intentions were along with the increasing expansion of the kingdoms known in English as Proto-Sangwal, the common dialect is also Proto-Sangwal; later evolving into Wado. The origins of proto-sangwal are still a mystery with theories of most it words deriving from the many hybrid dielects of the meilo region combined with Kida groups. The temple of knowledge, also named "Igyar (place of self)" is a place were many tribesmen have made into a city center combined attributes of a library, church, political center, and negotiation of judicial courts within the society. The society itself is a with a collective theocracy with a collection of bureaucratic officials and citizens that hear and decide cases. The highest affairs of Tartara is held only among the officials of Igyar balancing the society of a sort church and state equally. . Everything about the openness and magical tradition within the courts began to change' however when the traditional tartara shifted as we can see in similar franchise, stories and movies today building a narrative of diss-topia or a utopia settings. The one party one system formed a strong identity within the culture paving the way to a sort of imperialism. Certain topics were not seen as favorable and some of the more popular subject began talks around exclusive power among one group and not sharing such traditional or rich philosophies as open as unworthiness. If someone was unworthy or had a dept to pay, they would have to work out their own to regain favoritism becoming arbiter. This type of behavior can be seen in the sort of perversion of the traditional Tartara practice where instead many are coursevly sentenced by the Igyar as the church overstep it's boundaries and needed to be reeducated on the roles and construction the balance of the two systems were suppose to play. This lead to the further exclusion of candidates, bribery, and a private military of Igyar at the time leading up to the Sangwal revolution. Songs along with written traditions about the treks of well known people and daily living often published in books and relics written in the new and old Wikitor; dialects varied. Sacrificial items take specific preparation often bearing images of the glyph on, around, or decorated next to the are of preparation. The Wikitor are heavily minimalists and mates have also been shared equally in the most ancient days of the tribe since the Diwa Group, Kita Group, and Wikitwo, but his practice soon died away as society began to change and immigration increased along with trade and construction of towns and cities. From these three main factions, the word Wikitor has changed for many thousands of years with it meaning driving from the base words such as animal tamer (Wikibsal), healer/ shaman (Wikitamu) shaman. The ideas of multi-universe and polytheism occurred around the incident where Duya fought a giant who was his friend before he decided that he wanted the riches and spoils of the earth for himself. Duya vowed to leave but was still attacked none of the less. The bones of the giants were scattered and spread out through out the land making the trees and mountains. The rain from the sky was also the blood from the giants and some of the remains of the monsters from other worlds turning back to stone and soil. This is why some mountains and things in nature appear to be a face of a creature according to the mythology. Traditional tartara after the Sangwal revolution was never the same with more ideas added and influenced by what some believe to be a wound or great evil that was committed by the society of Igyar for their selfishness and lack of stability created in society because of them. The newer forms of tartara use less ancient Socratic methods and use the power of monsters to an extent resembling Hoodoo and Voodoo. The position of the planets and also times have always played a big role in many of the rituals. More gold an wealth ever sense the revolution has lead many who are conservative believers in Duya believe that much money and would could provoke bad spirits and demons called Junula. A ritual triangle to the right as it bears images in the native language resemble Tengreist ideologies that nature will bring good luck and health to the user of the enchantment. Some have become rather materialist as a result of increased trinkets and items are used more and more without resulting to more and spiritual compasses. No evil monster can touch or use the tool of someone who has placed gylphs of good luck on their tools/ weapons as they will burn in flames from the fire and goodwill of the huntsman. With many animals to hunt in the woods, the Atuka will also be there and children of the demons from netherworld as well. Communication is often limited between other tribes and the Wikitor as the main interest of the tribe is to focus on their inward system of beliefs which help them survive and often might resemble antisocial behaviors. This can be ironic as people have come within the region but the citizens try to avoid or pay little attention to them resulting to a sort of xenophobic problem in resent years. It is evident that trade and commerce has effected the culture greatly allowing them to expand their knowledge of Wikitwo Forest Magic Voodoos, a newer addition added to Tartara. Elemental concepts such as fire resemble the birth of life itself. To them, life is just as equal to death reverting to their natural instincts rather than letting their constriction of constant fear get the better of them. Man made structures made from certain materials such as metals and gold are revised as a place of a god. Symbols written on caves, totem poles, statues, and even other structures are decorated all across the tribal grounds in a effort to bring good luck and keep negative spirits away. Their songs they sing also help them remember where to go, so it is often hard for them to get lost. Most of the songs consist of bird songs and animal calls as well. Language to the Wikitor should also be dictated to the times of year as each animal is praised as ascending or descending the devil ladder. A person that calls themselves a god but questionably obtain wealth might be considered a demon or calls god of a sort. There are more demons than gods in the TARTARA? belief system. Prior chefs or leaders might come back to haunt evil doers for wrong doings using karma or even natural forces. All of these things are written within the proverbs they have since the times of Diwa. They believe this is the way to become one with the beasts in nature according to their teachings written on scrolls and charcoal writing written of MABABA? bark from the tall MABABA? tree. The way of the jackal is resourceful and creative. Life for a Wikitwo is instinctive following family tenants including, survival, passion, cleverness, and knowledge of ancestors. Unlike most tribes, a person outside a Wikitor tribe can become a member as long as they follow careful initiations. Often so, they do not have rights that are as proportional to the other naturally born members within the group and vary few often make it within the tribe. Stone statue and then the stone guardians told them to make a boat and use the back of a ox and also make some stone animals also making the essential structure to make things they need for their survival. The crow help make day and night using its wings to block out the sun making time differences. The spider weaved the webs of dreams all in the world. Other tools and glyphs were made but many secret societies within the tribe made their own form of writing. Some of them were tangible while others were simple pictures carved on the face of wood objects. Farmers, craftsman, and entire families were written on the face of many of these wood carved objects. The raven transformed into a soothsayer and the stone spirits were around him. The tree people of the forest then began to appear more when the spider weaved bad dreams into the world. The raccoon was used to tell if fortune was good or bad seen as an often lucrative and mysterious creature. Ever since these events, writing has been recorded even before it predated itself with the many secret societies and paranormal powers o the forest that kept their stories in songs and mantras that have helped their civilization survive for millennia.

THE SANGWAL REVOLUTION 200 years later after Diwa: change the wikitor way or life and system different forming a two system model for both sides that could not agree one the common way or path to survival TARTARA. The family traditions and complex local customs varied. Over time, the temple of Igyar was a place for knowledge and collective minds to assemble as a think tank and overfull democracy fell from grace in this small period of time. The inner circle of thinkers all assembled to cast out the internationals and peoples causing there to be a privatized government where the secrets of rituals and magical traditions were not open to the public anymore. A war was struck against the western regions of Meilo which has no central capital but common assembly of tribes and groups that roam free under the pattern of their regional version of the tartara religions. The sun was red and the corruption of the traditions that has brought the world together has fallen into darkness of Igyar's bitter dictatorship. 

Clothing/ Apparel CHONGJU

The Wikitor wear bone armor and animal skins and also have been known to make use of nature's resources using tree bark and leaves for clothes when resources have been proven to be scares. This is only if they are able to found resources though, and they have been known to only wear loincloths exposing their skin to the elements before. Weaving takes a while and often they wear the same clothes often a period of a life time. Holes and tares are repaired with patches and weaving. The Wikitor also bear tattoos and symbols being identical to their writing system. The Wikitor are a nomadic people who rarely stay in one place and often camp in elevation or in shaded areas. Their places they choose to camp highly depend on the weather that day.

Example:

Tanu (moon) witi’a (area) nino (water) tarak zidula’jata (it is beautiful). Andollee (basin) dantu (mountain) nusha (palice) taringa (the land) harubasa (to help, to lead) bachi’gitu (to live). Among (we) matsugenaloge (make friends) paja (people) anglu (are safe) andulee (mountain basen) shampta’ja (at the top). Abongo (we all) shidi (here) gentusu’ja (look after) dzagengsi ( the herd) naliwi (here) avala (wind) wadnar’ja (to flow, gust) ithori (the place) inyatiha (mother) kavakwal (stronghold) tala’jata (it is called). Kaibachutu (languages, voices) saqwa (I know) dzagenpatihi (the groups, together) wikitoda (wikitor language) hutpu’ja (are difficult). Bachindo (livelihood) o’do (only) jaku (not) witi (area) gwal (in the walls/ castle) ugpack (to rest) tarir (camp) witi (here) abuna (we) tup (also) tartara’pa (survive).

The moon and the water are beautiful tonight. At the mountain basen there is a palace and the land helps us live. We make friend and people are save here at the top of the mountain. We also look after the herd in this windy place called the mother stronghold. There are many languages I know but all together all of the wikitor language are difficult. Our livelihood is not only lived behind the castle walls, but we rest here at the camp and survive.

Words in the common speak (Wado):

Translating these words...

BAOKWA- flow, water

INO- still water, ice,

ARGI’IJ- brick (construction)

WEK- make a fire, torch, candle

APA’A’TARIR

FANIJ- glass

ATI- many

TUR- a surface

ASHTAK- later

INO’FAND’ASHTAK

FAND- meet

INOFAD- the guests tribe

Abtenat -

DUNUNK- sail boat

Chu

Chati-

Sianunk-

Grutati

Anunk - kingdom

Tepcha - to send a letter

Ketchar

CHUHU- fource out air, exhale

Tukti- appearance changes

Ebacha- a shape

Eba- planet

Wituk-

Nimanutar-

Tzidula

kincha

Chauwa

Kiapala

Chu

Nimanutar

Wikut- wooden stick

Tzidula - between

Kudga

Terwi- it is a plant

Dukudkidga-

Dukud-

KUSBAW- purple

Tanank- strong

Ebijidu- weak

Kidga- turtle

Kinancha- shell

Kincha- claw, split in two/ seperate

chakinacha- crab, a clamp

Papet- it is cold

Pala- bowl

Tara- clay

KIHUKUBA-

ZAWICHU- door hinge

HUICHU- door, covering over a entrance

Tarnu- a clay pot, to contain

IJ'TU- I want to help

Keiduru

Nibu - to fly

Nibutara- Legal system, law

Tara - to heal

Peladu

CHABAWAK- sound of movement (noise of moving clothes)

JOV'VAPAL- to surprise

ABONGO- a party

VUTAI- ready VUTAIKAVASA (i am ready)

KAVAS'JA- fight me!

KAVO- hand, or cup

KAVOJA- i grab

BACHINDO- livelihood, I live

UGPACK- I rest here, to set down

TIGPAK- Tent

TARIR- a campsite

ABONGO, AMONG- we

GIDONGA- move

CHUTARK- I beg

GWAL- inside, please stop

YADA- i train

KATUPA- a building or structure

KELGORA- to learn

DAMONG- sounds

KIYANA- the ground

TUP- also, and...

SANIR- clouds or the sky

TARAK- height

ZITULA- beauty

LUMOCK- chicken

HALE (Cook without fire)/ TRUWAK (BBQ)

AKIBASHTA- I stay

KUBUNGU- Burn

UGPAK- I rest here

MEDOH!- Get out!

YONGA- I am carrying

JUTSA- I stand, I am tall

CHESHMASH- crafting, forging

SANGWA- I know

EEGDU- blood

JAKARICHASHA- it goes down

CHASHA- amount

ONGASHTA- weight

KUNAMBJA- it is dark

wadnar- to flow wind

Ithori- a place

Hutpa- difficult

bantu- deer

athab- measurement

tuntun- wild beast

tenga- bird

qimu- a canid

Chees'sla- it is not

kaibachuta- the voices

OH'WO

KAWAK- i throw myself, i swing

YUNBA- lighting, electricity

NUNAKIBONK- that's awesome, very cool

SHENDI- well rested

VAKAH- late

JUSHU all of the days, week

HIRAKA- a season

SHUSHAMBA- year

NEN- dirt

UGBUN- revenge

RUPTA- mine

KAPJA- house hold, family

NALAPAK- glory

•RASUM- eternal

PAKUP- all

TARAK- night

WANDU- a liar

DURUNI- the human spirit

TRO'AN

DUYUNA- the evil

PAJU- she

SANIR- the sky

ARI- moon

SHADDA- smuggler

LAZU- cave

EEGWA- blood

eegwar- i bleed

Eyata- to wait, to leave be for a certain amount of time, sometimes used in reference to a investment of monetary value

Arala- to blow gust of wind

Keshin- a stone or hovel town

Anyana- companion, we work together

Anoto- corn

Butsala- flour/ corn powder

Anayashna-

Teiyar- wheat

Chisala-

Kiasu

natzupuh- the front

naltzu'uk- the back

ku'uz'zalan

dzageh

gena

lepredtzu

utpah

utpuh

tumia

su'uwa- to feel a emotion

Dantu

Tuda

suzia

ukup

na'up

na'ut

na'uk

tongl- to feel

shidi- here (i am here)

witi- here (the thing is here)

Example sentence: Hongo (we) justala'gitu (stand) dantu (mountain) jajor'jata(to think) nali (over there)

Awara/ lazu (cave) witi (area) kunamba'ja (evil ' the thing is) = evil comes from the cave, there is evil in the cave.

Hongo justala'gitu dantu jajor'jata nali awara witi kunamba'ja.

adjective and verb endings for persons
 * jata (first person),(ja)
 * jaja (second person), (tu)
 * gitu (third person) (tun)
 * jaku, jakuna, stlee
 * AKIDU- climb
 * PAZILI- hide or skin
 * WIKIDALI- rib cage, cage made from bones, cage
 * PAZILI- hide or skin
 * WIKIDALI- rib cage, cage made from bones, cage

Alichnog-

mata- to have

Matachatila- I pray

Chatila- to use magic

Lumok- chicken

ninmaja- we sit

shamna- the top

asun- the head

Siltyar- to govern, a leader

Siayar- a tribal household or family government

Asiwar- state or national government

Gonch- seafood

ibasi- dear, sweet heart

Miyada- to access/ open

Gnongji-

zidutzu-

ejigi- to fly

kibzar- a cub, to strike

hirakanzu- to age

enaja- to corrupt

jushu'a- all week

nadkutu- to weigh a item

awo- love

sula- mercy

iliwo- combine

hakalu- I rest under something

iyana- to love

wakukaba- to get low to the ground

kubung- smart

hahako- knife

hakliyisar- sharp

ilisklu- to sleep

tuhami- snake

anamtu- tree vine

sangwa- to know

anglu- it is safe

kanga- I do or decide to do

Agaslot- a tall creature

Jobja-

Jojaba- to try

sia- the people, we, citizens

si- I, me

abungo- family/ we

nenra- to make dirty, vandalize

jatula- destroy

omnunk-

natzluzu- to

atobu- to roll

tubu- bite

Anotpa- small creature

ariupa-

Sidzati-

Siti-

tuazilu- coin

Dzagengsi

Siasdzah-

Datu-

Sawuk-

Yada-

hisa- sister

papaja- father

inyatiha- mother

huro- stone

zuru- mouth

gwal- a castle, fortitude "shaddaga"

lashadda- thief

kavakwal- strng hold

Ichnog- it has a price

Hisa- sister

Ithor-

ubazglu- we meet

algikwa- i bake bread

anampt- i clean

Katzula- written words

Neira- A persons name, from the stars, outer space

Mailo- region of Sangwal, meaning green

Meilo- fertile

Niman- weight, i balance or weigh

Ninma- we sit down

Ninimar- a table, it's flat

Nadku- burrow, hide -Adnadku: I hide

Kotaku- used at the beginning of a sentence to mark that the speaker is doing something (I / myself/ or me)

example: nimya kot'tak niman alvol. (we talk and i weigh the bird.)

Bidra-

Tuwi- horse

Alvol- bird

Avalan- place with wind

Avala- wind

Jee- verbal, mid-sentence word for I or myself

Niboba- to employee or contract

Matsogehaloge- make friends

Bajaja- divide, cause problems or act in pretense (descriptive for someone acting in this fashion)

Jaributi- to share, (it is equal trade between two people)

Bubabara- to betray, act in the disinterest of someone else

Paja- person

Meinicar- to preform a action

Kenipa- misfortune, bad luck

Matopa- fortune

Kungja- defecate

Kuktwa- the restroom

Tiwi- area

Gangja- dry

Rampa- drought, dried up

Putar- Bush, undergrowth

Nimya- to meet and talk

Meed- orange

Keipak-

Kois

Sul- light

Mulmeed- orange fruit

Mul- fruit

Awo- breeze, the wind blows

Koba- to shake

Mul-ka- yellow fruit

Ka- yellow

Kaoba- make a tool

Abok- i change something

Sulabok-

Sulakep- a metal pick for mining

Lumakok

Taiyash- to prepare

AWU

MENZAKS

GUBIJI

SEBORA

WAKUKABA

HORITSIKA

KURSITAZ

Syntax:Edit
The structure is centered around this model, other which topic marker is more important, this goes before the other words in the sentence. Words are formative

(SUBJECT/ ADJECTIVE) + (VERB)= SENTENCE

(VERB) + (SUBJECT/ ADJECTIVE) = SENTENCE

Ashinank- flow, moving water

Botama-

Tasheek-

Balara-

Mayada-

Tashaga

Shamtsa

Gavapa

NABSHAM

ABACHI

OJUMANA

ANAMTU

HAMI

TUHAMI

JAMA

AMOJ

ZOKBAR

KAP

ZUBUZ

ZUBKAP

PAKUS

KIBZAR

RAZBAK

ROROBAN

SHIKANI

DUYU

HABARAKI

RORGU

SHIBREDA

ADEBASHI

ASUN

NUSA

HANALAKI

SANALAZI

HANALAKI

KA

BOWAROR

TUFI

JIKAN

SHIUKU

JUA

CHARDO

FUNSU

MAKAS

FAIJAK

KAJ

JAK

SHAM

GIDONGA

TSAHAGA

DIAKNADIM

AKNAK-

KAPATU- castle

BUDONI- ancient

ODACHUL- stomach

KASHA

KASH

TAGAL

TAGALI

DAGWA

GWAGI

GWAGU

TENGL

BACHI

MACHA

COROB-

ZOKOY- return

PANGA- to extend, grows

SHAPANGA- arm

SHAKAN- title

SHAKAN' ASALI- my name is...

ASALI- to call or name something

NENVA- clay

TUJUBANA- remote area

BAJAKAD

VOSHOP

CHOP

POCH

KARAKA

BAROSH

VARASHA

MAGU

ASHAR

RASHA

NOBUGI

NORBURO

DURUSA

MANDASA

UAHEWA

GINBULI

BUGAWANA

DAWU

MENZAKS

GUBIJI

SEBORA

WAKUKABA

HORITSIKA

Verbs

Akok- to conceal, a seed

Kwab- I work

Kiya- the ground

Kigyar: beginner, private

Sangwal- a place or i know

Huro- stone

Silkep- metal

Siltyar- chef, boss

Sqatcharpat

Sqatchnopot- we all talk, government meeting

Sagkig

Meema

Dosqutwi- irrigate, rain

Kaicha

______________________________________________________________________________________________

Tartara- I survive

AMIONI- to find a lost friend

ANOWI weird

CHANGA wrap

BIGUJU - spicy

GUJUYA- leg

JALA- lower feet and leg

GUJUYAJALA- step on something or to make flat, something is flat

EAT- BOGO

BOBOBIGUJU- spicy meal, hot fire.

MABA/ MABABA- tree

JATSILATU- use

DUMU- run

ILISKLU- sleep on ground

LAHAKA- stove top, leaves laid down to cook food on

HAKA- roof

TORBOWI- sharp spear

BOSAI- to lead, be loyal

KYSLALAM- master

TALA- Say

ADEBASHI- the many

KELGORO- library, knowledge, I learn

KOHA- a pipe or tube item

JARIBA- we trade

JARABA- i take materials

JARABASKULGAWITU- i build a hearth

SKLUGA- tent, the rib cage

JEDULE- tree rat, coward JEDULEMABAFIWIDU (he ran up the tree to escape predators)

MEGUAK- big, tree trunk, stump

TUKLUSKI- inside

CHUKTI- intestines

TARATARACHUGTI- roasted intestines (Woba Dialect)

Galsp'tisar- top of a tree, forest tree canopy

Galsp- head

TADO- no move, stop

CHUSHU- lay on

KIBRA- a headdress, decorate something

KOROBO- scales (animal), boil

CHUKABAKABARA- scale torso armor, reptile hide

IKABAR- to forget

DIKABA

IYABA- a place of fire, volcano, sometimes used to refer to the underworld.

PAPAIBABATUTWI

PATUWA- metal, it is tough

IKIBARA- a tough tree used to take material from for tools, salvageable

PATWICHA- forge a weapon

CHACHARATAWK- a harpoon or javelin, to hunt fish

TURI- a mask, a image of a face (carving)

TURIPATU- something like a helmet,

TUR- face

RUT-

UKTUR- a ball or sphere

KURUT- tea pot

Kurutkar- tea plant or leaves

UK- a pot

ARUTZI- yam/ potato

TRISHU- tree bark stew

TRIGO- tree bark

DISHU- I store

TRUWAK- I cook

TRUPTA- fried meat

WITE- knife

KIBA- bag

ABIQU- I believe it, i understand

TURI

UTITIL- tools

UTIWA

GULA

TSIGLA-

TUTE

FWIRCHU

KUTUTUWI- i want that thing,

IYALE- animal noises, a call

KUTATUWE- unusual kindness

AMATIWI- the burning center of my heart

YAPAPAPUE- taste of honey, it is sweet

HOHOA- I fight someone

YAHOA- I do not like it, disagreement, quarrel

YAHOANEGEGE- lets work it out

MATU- satisfied

MATZIGEHODUGE- we are now friend

KUTATUTUWE- a animal mating call, i call out for my lovers name

TASHAGO- place to rest (dying), give up doing something

TETEKU- point and spike

SI'TA- a dirt road

CHACHASI- fish farm, school of fish, seafood (also just called CHACHA)

CHACHA- fish

CHAKITZUPANEJE- I feel bad in my insides, i feel sick, is there a place to rest and heal.

PANTENEKU CHAPITUWAPATU- there is a sharp plain

TUWAPATU- do it now, currently

DOKOBAJEJE- is there some place to eat food, a safe place to eat.

DOKOBO- cooked snake, neck

JAKUDAGIDATI- snake god of the under world (prefers sacrifices by fire at volcano)

JAKUDA- predator snake

JAKU- void, nothing, no

JIGIDU – worker, work (FIWI ADD)

JIGIDU NAFIWA (i work with those people in the field) SI

BAZMAKI- multiply, clone, duplicate

SAMI- build

BAJAJA- divide, fall apart, not together, share among people food, IYAKIBAJUNGA

APU- add, build onto something or bottle neck, construction

MINUS- subtract (du dialect)

KIJUPAPATU- minus, there is less than before. NIDUBAKAKU NA KIJUPAPATU "you divide food and now there is less"

PAPATU- wild fruit, papaya

JUNGAPATU- fruit, flower, vegetable is safe to eat.

AKIBOBULUI- butchered wild game, to butcher or cut into pieces after hunting it (harvesting in this way)

KIDEGO- structure, a cave den or place to hunt and fight from (du dialect)

JAKAK’TIDEGO- building (du dialect), a temple or public gathering

JANGO- house, hut MABANGO (tree house)

AKIBO JAKAJAKA BUGABUGA/ THE WEAPON( SWORD) WAS SLASHING AN CRASHING

JAKAJAKA- sometimes means waving

BUGABUGA- sometimes crashing or dancing

BUBABARA- sin, a specific bad taboo of doing something wrong

NAFIWA (they are far away) / FIWA (must be close) / FIWI (in same location as me) - person

COFIKUWI- Problem (du dialect), no direct translation for the word problem in the Wikitor language

WAJAJA- problem providing food to every member

FIWA'W'DUJU- hunting problem, no animals

ASUKU- search (du dialect)

TITINA- island, APUMITINIA (it is small)

KIKU- listen

BAWAKI (grass) - tall grass

BAWAKIKU- listen to the sounds in grass

GOHA- spirit spectrum, creature thing

TABAKA- cigar, smoking pipe or traded tabacco

BOGIWOGI- embrace and tie something

KOBO- identity,body KOBOTUWAPATU ( i am who i am, to be one's self)

WAPATU- a verb ending but also meaning many things used in verb forms with changed sounds and endings for words.

DUGU-KOBO

HUWABAKI- physical ability

JUNGI- jump (du dielect)

JUWAPAWIKI- grass hopper, locus, something like a ninja or spy

TUTURA- BBQ, fully cooked food items

DAGIWI- I jump

KOJO- coffee, craft

PAGWIDI- a wooden club, hammer

KANG- bean, bad guy, rough

TACHU- forest foliage and brush, thatching of a house/ hut, a roof.

UKI- damage something

IYAUKI- burn using fire

IYA- fire (also a taboo word to use out right making bad luck come around.)

CHONGJU- battle clothes, i equip

BASKANI- pesent clothes

BUHANI- poor clothing in bad condition

GANCHOJUNI- fancy clothes

KANGA- preferring something or making a mental decision.

KWITA- we trade, something like money but often there is not really a word for money, it is called trade items.

KIWITALAKICHUCHIGA- we trade tools

LAKI- a wooden club

PAKUNKINI SHI SANAKU HONGO JA’R BANYA.

JA’R BANYA- natural, survival instinct

HONGO- to roam, also often a word meaning open field or no man's land.

HOKIHONGO- paradise, it is beautiful

DUKWI- pretty, it looks good in condition

BAQEQE- bad condition or ugly.

SHAWI- thin

EBEGE- curse, ghost or demon that lurks on the jungle floor.

COCOA- chocolate

ESWIGU- to trek

KUNKUDA- here

BUKUDA- hunt, stalk a animal, a predator

DARAWARA-

AWARA- cave

DAWARA- spear throwing something

WAKAMAIKOACHUCHU- what do you do

TIKUNI- cooking or chemistry TITZI

HANENE- water that is safe to drink

YALU- dirty water, a brown river, brackish water

NINANA- to boil.

YETANGONA

HANAYAFA- bean

JUAMGILA

WAPU- berry

Wapuyalu- a alcoholic berry drink

BARAHARA

TUPUTSWI- Something similar to Fufu or crushed yams, I mix food

API

PANTU

KAYU- language, code

CANTU- plant stalk, sugar

GENTU- eyes

WIBRHAK- place to put tools,

WIBRWAR- fertilize area, farm

WUBAPWO

WATSI- plant seeds

IBUWATSI- I carry

IBU- we carry

ABU- green

AWAR- bear

KILOJUAMJI

JUAMGI- bamboo

JOTI

YASA- we play

YASANI- a group, many people, crowd

WEES- food

TATZALU- we train

ANEBE- i am sorry

ALUT

ZEET

WESKI- I eat

WAWEESKEE

WAWI- above

AWAWI- butcher or cut meat

Kalwa- I live

Ejig- No deal, we don't trade

Patyada- to destroy/ break

Chutark- give me

SAM- push

Tamu- metal

AWIK- fabric

WIK- rug

YADA- bar

NALWU-

BENTALUG-

BANTU- house

ARIUPA- money

ARGWADU- to breath

ASHWAD- large

KESHAW- small

TONGLU- gills

KAICHA- written articles or documents

ALUT- a flat plate

TASHAG- I hope

HURTEP- stone foundation, granite stone

WITZA- blue

INAK- fish

SHAKAN- myself

EENA- fish

SULIA- garden

SHAMNA- pipe or pole

HURUPKEP- quarry

UPKEP_ forge

AWAK- catch a living thing (Meilo dialect)

ALAWI

TATZULAWI

IDZAG- name for the temple of wind, one of the brother temples to Igyar in Sangwal.

WITZA

IYA- burn it!

SIYASA- farm

Kaja- it is free

SOLU- it has no value or it is worthless

Amnuk- statue, we stack thing (stones)

Kunnam- dark

Kusnaw- breakfast, we eat at the beginning of the day

Pari- we eat, dinner

Ninwa- peace

Kunb- bowl

Pangsak- it is safe, a refuge

Owap- I drink

Tapo- bars of something that resembles stick

Pagsa- a place in the wikitor region named "tiles" as the palce of many tiles "pagsawar" or for amor it would be chacha (fish) plus + chongju (armor) + pagsa = chachopa (tile armor)

Omnunk- a temple, also a place next to Igyar, bed

Bayamar- region next to the Mailo farming region known for its trade. (transaction route, convoy)

Harsa

Siyara

Niya

Uwack

Ubsti

Boyak

Bakoyon

Ikang

HALE- to cook

KYOLELO

TIYUTSE

IBARABRA- a big hat or a crown, slang for a decorated temple

TUTUYE

TIHAYNO

TIHANO

QU-AK

QUo

TAQU'O

BOHOYI

Iya-anebeg- A town in the meilo region

Tala

zitwee

alitwe

KATUKLEHOHO

TUATZI

TUATZILU

UBAZGLU

TUBAZGLU

UTATAGE- a doubt, false

GEBENEAYI

NEAYI

OBAGI

BURQUAK

KYETZURUB

ZURU -

KYETULU

KIYEDTZI

TIBRAQUAK

TWIQUAK

QENITUWEYEYE

WEYEYE

KATAKWE- carved image

KATWEK- carve, cutting something

YENI- i answer a call

IWETU-

KURSITASI

SIFA- powder

PAFA- cloud

FA

WAKU

WIKFWAT- we trade food

FWAT- BREAD, cooked grain

FWATWAT- GRAINS STORAGE, i store grains

TASAHU- i repair

TSAHA- to form using the hands (pottery) or something like sushi

TSAHUI- a student

TSAHUT

TSAJA

JAKTAW- a bird, a game hen or chicken

KUDALKI

KUAKA

KUKAPALIGI

KUDALKI

ALGIKWA

ALGOKWE

KUETZUDALA

BERQI

GU'I

STWAKE

BENANK

ABACHI

IBACHI

IBASI

TSWIBASI-

OWIJTSIBALI-

PA'ATO

OJUMANA

ANAMTU- i wash clothes

HAMI

TUHAMI

TAHUMA

JAMA- a box or a chest, but often say you store things in the same place where you put your tools

AMO

ZOKBA

KAP

ZUBUZ

ZUBKAP- i doubt

PAKUS- predator, I am afraid

IJI

EJIG

OJI

KALWA

HULWA

HULSHU

KODUJAJA

KOJA- we speak nice to each other

SKUWIDU- cover or close something

OWILSYJA

IGUKOWI- harvest wood, i gather materials

ISNAWLO- i go

ILISLU- we sleep in same location

ASHUHUJA- we make fire

HAHAKO

HAKLYISAW

KAGIGU

KIWOKU

UGIGU

BAJA

DUWA

WISKUKAPACH

KIBI

ILIWO- defend

HALISHASAPECHA

PECHA

HALI

LADUJIDU

PECHAKA- a idol or a monument but it appears to be a building

KIZARA- a very tall person in the image of a idol, statue (also name of a prolific leader)

RAZBAK

Orobad- tall, or can be used like haka (roof/ ontop/ head) but orobad is used to refer that something is over a person like a hat.

example: Shakina haka orobad. The hat is on the head or my head.

SHIKANI

SHAKINA- a hat

DUYU

HEKI

RORGU

SHIBREDA

ADEBASHI

ASUN

NUSA

HANALAKI- restaurant, we sit to eat

SANALAZI- a line

KA

BOWAROR

TUFI

JIKAN

SHIUKU

JUA

CHARDO

PEPACHI

FUNSU

MAKAS

FAIJAK

KAJE

SUYE

JANO

SHADE- trust

GIDONGA

TSAHAGA

DIAKNADIM

AKNAK

KAPATU- castle

BUDONI- ancient

ODACHUL

RESOR- ghost

BASU- a plant grain, rice

KASHA

KASH

TAGAL

TAGALI

DAGWA- leaf

GWAGI- tree fruit

GWAGU

TENGL

BACHI- communication, we share ideas

MACHAWA- a wooden plank or a board

ACHAWA- simple

COROSH

ZONCOI

GOGI- mud

JANGOGI- adobe hut

CABASH

PANGA

CHABAWAK- we go silently

IYA- fire

KIDU- yes

WANDUPA- predator

KASHUMA- mail box

PARAKUN- small creature

BOWIA

PAKWA- liquid

PAWASANI- jump and dance (Use a one-syllable word, BA, NA, HA, WA, YA, KA, GA… etc. behind a noun to also make it rhyme or make it into an action word / axillary.

MACHITAYA- ready

IBUGI- found

JIGUNA- today

PAKUJA- earth

GAWAKAJU- the heavens

Government- KACHUGE

JAGUND- cereal, plant grains like in flour

NANABA- to believe

BUGU- bronze armor, MABUGU wooden armor

RAFISCO- benevolence, wisdom (koba dialect)

WIKIDO- traditional way, religion

RAFI- religion (koba dialect)

VONTREES- bushes

QUITU- boss

TUTUPA- total, maximum

KAKAJAJA- too much talk, i talk to others

MYO- mine (du dialect)

HATINI- to drink

TAKO- wrap in covering

MATUM'KE- it will cost you life, WIKIATUMTE (how much money, the price of something)

TITIKOB- bread

Wikitor (diju)

Wikitor- bone

Torba- body

Wikidu- house made of bones, sacrifice area for magic

Tikuda- shaman, barial for the dead or medieam for such peoples.

Likatucha

Fumfi- crush flour or herbal items to eat

Junja

Junfumti

Itikala- droplets, (name) small rain

Iti- a road

Itidu- river

Wikidutorbaitidu-

Wikdytu- lava, lava river, fire waters (boiling overheat)

Papa- bubble

Torwiku- waistes, body remains, excrement (animal items that are not useful), rubbish

Wiwikuda- tools, useful items

Widiwiwikadu- useful animal items to harvest or forge

Kawpa- pay in currency

Nikoi-

Kaglu

Kund

Uglolawp

Dazat

Tazli

Ganlawk

Pawlo

Pawkun

Pawtu

Tuwi

Kwawika

Akiwak

Nitiwak

Gathu

Thunoki

ikonawk

Taza

Aza

Wigjiga

Kardaru

Dandu

Toawawk

Tidu

Itiatucha

Katucha

Talahame

Hameale

Haida

Atuchakila

Inamichak

Lytachkee

Keetani

Chakmani

Chakmtsydi

Lyktacha

Achali – plants

Takiti

Chafi- shoes, base of something

Shafi- bucket

Fidu

Wkita

Wikila

Wiki

Ficha

Fichu

Tucha

Udiwa

Duwa

Funi Sugar

Fikuka

Fitila

Latsyekatu

Yekatu boat

Kapachu

Natala- stones stacked on each other, flame pillars

Tala- a pot

Asugo- bucket

Dawinawinago

Widu

Esi single

Hai two

Kasalu three

Bunga man

Bungowido- den

Damba woman

Tari- sugar, sweet

Diwag- rope

Diwida

Japechak

Kytslage

Kitsula- big area

Taiwa- comrade (military), friend, a good solider

Natila- cream or paste

Tariwidudogo- bee hive

Tariwi- honey, glue

Wyduglatsla

Cado- shell

More added sounds and words...still editing.

Wigjar- a far distance

Afasa- grass

Afshr

Agali

Avgal

Avga

Agalu

Avglawt

Galu

Kumarek

Bancha

Bawikila

Bashaw

Bentik

Bergamot

Bey

Beylik

Twibasi

BOWAREK- tie

BORUK- ground creature, dig

FAFINI

CAVUS- i write

KOZAG- small bread, a meal, lets sit to rest

Dei- bee (animal)

Dema- we are together, lover

Deiju- honey comb

Hatsluduk-

Haremlik

Jarlitanu

Arjatur

Konak

Firyitapetu-

Karaga

ZELEK

KAVIDULA

KAHN- to govern

ANUM- cherish

KULBATSI- make fire

Kurugi

LATUPALATE-

YAKUT

MARGATO

ODATUKA

OZBA

WAIYAPECH

AYAPOAWAS

RUMIGE

SAKUR- disagree

SANJA-

SARUK

SAXL- dialect (bayamar/ mailo) - a wheel, it spins

SALKSA

IFIDUWA- our god (honorific)

SERIFA

SOMA-

TAIGA- foot, we use our feet

TAYIJIGO- we make noise (with feet), stomping

TARINGA- our home, we farm here

TARBARK- a rodent

TARATO- they hide

TAHN-

TARHAWK-

TORBA- bag

TIMNEDU- a wound in my soul, evil corruption, sin, i feel loss/ sad

TENG -circle, coin

TENGZUL- a wheel, it rotates

from Turkish tepe, literally "a hill, summit". An artificial mound.[247][248][249]

Terek

from Terek, river of southeast Russia, which is from Balkar Terk. A sandpiper of the Old World breeding in the far north of eastern Europe and Asia and migrating to southern Africa and Australia and frequenting rivers.[250][251]

Tuzla

NAKI-NIN-NIN

BSORO- mouth

INABE- origin

BSOWARO

PAWOETOM

CHATAW- fountain, water alter

CHISHAW

KELYA

YUGLIR

DEANI- fruit

KIDOWA- vegetation

CAGUSA

HAVITSLARU

CHIPLETAR

RAYIG

KEDTHOR-

HALPUAO

KESOS- the wind

DORFALI

KENINWOK- the earth

UTSUWIG- a man/ human UTSWI (my brother/ close friend)

NUSHA

ODWA- the foreigner things/ people

Olekwo'l (the people)    Yurok (from a Karok word for "downriver.")

ANDOLEE- mountains, the earth is big

OSIWKE- snake

Sai-uk

Uk

namwar

atzaya

menyan

thalus

alus

gigob

Taluk

Osglali

Oslgump

glump

Kopa

Nump

niinor

Gigr

Manis

Pena

Borul

Ebo

awtu

relu

atzee

clegu

awia- a place southwest part of sangwal

calipr

LOROS- uncommon, rare

SEERIN- irregular, weird

NATZLU-

anasazi

nautzlu

nanimar

Panup- to cultivate a plant

Pipura-

Sholi- the chin

Biriwaik

Itsuchki

Three (Trois)      Danbar

Sun-Wikgu

Moon-Tadu

Water- Ino