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.
Chuwinga- (snake god/ chart words)
Named after the god of reptiles, no one really knows how it became more and more common as the knowledge and use of the more common characters became well used. Some say that the origin of the writing system was invented in the same area of worship to the god of reptiles in the meilo region in a place known as Ginzia known for it's snake temple. Chuwinga is called many other different names by people within the region and also a lower deity of the fire gods. it's likely that the agricultural progress and gains in technology had also played a role in spreading the script due to the growing lack or knowledge and greater difficulty understanding written works and texts in deeper meaning as the birth of the new way of tartara was approaching. The chuwinga script morphed into more simpler lined characters as they used to resemble glyph of objects of daily life within the more primitive stone ages. In this sense, this can explain partially why there were so many dialects and various of the writing itself. One region might farm more than others and only write the necessary symbols to explain their daily life. However, another region might have a slightly different variations of the same word or entirely lack the symbol for that item if not used in village life. Leading to many headaches and a seemingly lack of literacy outside their own cultural groups. A system was agreed upon and created through influence of trade and commerce. More simple sounding words become more complex. Here is an example of the words still accepted in wikitor but are considered very old words still used to an extent from the characters above.
(I will add pictograph variations of the chuwinga above later...)
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Past/ Present/ Future Tense:
Amb (I/ We) / Ka (You/ They) + Anunk-kwa (to steam "present tense")
Amb (I/ We) / Ka (You/ They) + Anunk-ka (i will steam "future tense" )
Amb (I / We) / Ka (You/ They) + Anunk-ji (steam/ it is steamed "past tense" )
Note: Conversationally, there have been shortend versions of the same verb stem making them sound different than the component sounds. There
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anunk- steam
ami- foot steps
bad- scales
palad- flat rocks or a plate
abas- ocean
olmek- a lord
yag- the back (body)
wikit- i speak, language
payak- sattle
alsiklo- i mine metal
doklog- crush item, muddle
bumo- hidden
tarku- storm
mo- challange
kazinak- stairs/ stair, pyramid
cha- treasure
kaz- story
mat- lost
ka- light, torch
ib- mist, ghost
fek- box
lut- equipt, obtain
su- hat
sotaz- sea ocean
torik- monster
teek- struggle
lort- trade
buk- beast
kal- song
shas- name
sa- boundaries, border lands
tarka- orgin, mother land
eba- planet, orb
ebacha- stick
ebtar-
kwa- to fall
nalzu (bow)
na- tooth
ab- bridge, a arch
shi- chain, stone
su- hand
kia- vine
su- left
ar- fish
tri- animal
ev
net- carving, to write
kwa- fall, drop
kwat- grass
patpa- to capture, obtain
dzah- hook, left
ba/bo- square, ground, bowl
uwa- tree cat
da- cart/wagon
wi- torch, idol, god
uk- path, river
tuk- buckler, weapon, turtle, defend
het- flower
kuk- animal
ja- land, totem
gin- snake
gi- cane, crop/corn?
ra/hu- valley, place?
tu- sun rise/ sun set?
ku- hut/tent
chu- a priest
kuchu- a temple/ church
hu- man, valley?
zia- the temple
kud- string/twine/ rope?
la- axe, bend/brake?
vet- chop, cut
si- pot, bowl, mixing/ cooking?
rat- valley
ret- cut down
kud- market
eb- cloud, image of a animal laying down.
These are some of the few but many symbols used for writing that eventually became a alphabet. From the image with the characters read from up to down show a story from the earlier times. It tells a story of the life of a individual who worked in the fields and built up his home. At some point during his harvest, there was a forest fire which he escaped. Proto-wikitor was very simple and to an extent unintelligible when new words and ideas were formed.
Glyph in chiwinga that are identifiable for their common everyday symbol use.
kat- right, sit
ab- arch, bridge, spine, distance.
shi- chain, connect or bind.
naltzu- a bow and arrow, to use a bow and arrow.
su- to hold, grab, a gylph for the hand body part.
na- a tooth resembling a a k-9 tooth or tooth of a predator.
dzah- left, work, resembling a man with a hat for outside.
ar- resembling a fish tied or could mean the preparation of food.
ba, bo- the same symbol used to be separate glyphs. Now they are one. Ba is table and bo is ground.
dzah- to use a hook and also a symbol for hook.
uwa- tree cat, but also a symbol for climbing or scaling trees.
dah - a symbol for a cart or wagon but could mean transfer of things.
wi- a idol or god, could or might also mean a totem pole.
'wi- torch- to use 'light, a torch.
uk- river
uk- hut
tuk- glyph for spear' and b'u'ckl'er, 'could me'an weapon
kuk- stand up, a bear
ja- field for farming on.
'tu'k, boa- turtle
vet- chop a tree or cut wood'. Sep'erate.
'si- first sumbol means to pour water or clean. The second means 'bowl or poetry.
ku- a hut 'or a p'lace that someone lives. It could mean camp or live.
gi- 'what resembles' a farm or hearth where crops are grown.
'h'u- valley
hu- mountain glyph
gin- snake
kut- vine
tu- sun, also could mean cook food on hot stone slabs.
ga- human glyph.
la- cutter glyph
du-
'zia- a temple or the symbol 'for word.
eb- wind glyph.
ti- map glyph.
uwa- resembling a opening of a cave with lighting next to the entrance.
dah- resembling rod used for walking or for pocking things with.
kud- could mean house or a symbol for a four legged creature that lays down.
chu- hat or head.
tzu- to fly or a bird.
cha- resembles a plant that grows.
ja- a frog glyph.
Wikitor Literate History
Messages or even entire stories were written on wood, stone, clothing, or even religious architecture to tell the story of travelers far and wide. The Wikitor believe in the Tartara religion that the spirit of wanders come to meet in certain instances and time to aid the forest and partake as agents of its while through certain times of the year. In many cases, this has become a case for many tribesmen on their quest to find love through their journey to for romance. However, these are not always received well, and the messages of peace and compassion were absent in the Tartara religion during the Sangwal revolution. For a brief moment, the Wikitor lost their identity and their connection to folk traditions from their ancestors resulting in some regions losing this practice of carving stories on rock faces of religious sites become more callous and closed off to other clans. Although the Wikitor have a xenophobic tradition affecting their daily behavior, rarely share their magical rites with others amongst themselves or other groups, this practice has been one of the many that have helped shape and form literate language. Common symbols of animals and even tools and weapons were depicted in cave paintings and then adopted slowly into a text like style which others compied making a generalized shared set of images acting as a literate system. Predating literate history, Wikitor people would often write using images or geometric paterns on shields, flags, blankets, houses, weapons, and many other items.
More translations of daily stories uisng same script...
(Deciphered text)
While walking we transferred food by cart and held some by hand. While fishing we caught stingray and placed them on (stone/ stone tables) back at the cam. They were washed starting from the head and then processed. We tool the rest of the food and placed them on boats around noon. We took the meat of the processed fish and then cooked them on (flat stones/ cooking surface) during the day, and the afternoons were recorded with what we saw in the in the fields in the valley basin. The fish were killed before noon and then we ground corn to make flour from it. It was placed in boxes for storage and then we rested. A wild cat was in the trees and the hunter spotted it and killed the beast by launching three arrows causing it to fall to the forest floor. It was taken to the camp and it was washed and processed from head, legs, arms, feet, paws and broken down using the medium sized sword. We cooked and ate the meat and walked to the hut once the forest got dark. We shut the door and then rested there.
Sentence: ha/gi chat shu la/shi gu ma juk wi dzah fek wi du kek fek dzah juk wi ma gu la/shi tu shu gi muk gu pat ya ma bu jup wit juk ma dzah du.
Translation: At day the corn was was taken but there was lighting. Wood was taken to the hut with the food and carried it to the shelf. We used a cart to do this around noon. The corn was crushed under a stone wheel but part of the forest was on fire around night. Hammer and nails were used to add the new wood to the hut and was carried over by cart.
Sentence: Dan pat dum ma dam jup ta dza wit pat
Translation: I moved by boat into the forest and fixed the door. I went into the house to eat. I had some nails (maybe of wood or stone origin) left but decided to go back on the long path for more supplies.
(Deciphered Text)
I moved by boat to forest and got outof the boat onto the dry land and walked to the horse into the forest with my tools and some of the nails I had left. I was going to add some wood to the door of the house and then go inside to eat. I took my tools and walke onto a open path to get some materials such as metal and corn. I ground the corn into flour around dark and took some materials to the hut to patch a hole on the roof. I had to cut down a tree to do this.
(Deciphered Text)
The ice in the wintertime is not manageable and it causes other problems when trying to open doors. So with a fire, one was made to and water was collected and heated from the river. The inside of the cabin warmed up, and a pickaxe was used to remove the ice. There seemed to be some blood outside but there was no one. Whoever they were, they climbed up the face of a (short cliff/ mountain) and their footprints remained. The banana trees were not fertile bearing fruit as it was not a good time to grow them. One of the laws of Tartara so that the land should be share among the people and no inhabitants own its breadth. However, this idea seemed to be fast disappearing, but would it soon be forgotten?
Common words:
tarbtu- lion god, bold
lutun- god of tricks, cunning
lun- tie, knot
madz- a bussle, a harvest
fwat- lough of bread
ging- worm, mauget
gita- food god, life
tukaiawab- weevil, beetle
tmuk- crab, crayfish
pak- blanket
tunka- strong, roga
terdu- i mix
tuk- a shield
sharg- meat
tar- i do, ijta (action)
tukuda- live, method
chati- think
chawiwa- the brain
tunkachatiim- to desire
kiachatu- long
tzula- to make
tzulakincha- revolve, orbit
dukud- uncommon
terwi- a plant
hutarnu- dream
chu- brick
pawandu- dance
kwayargod
kaiyap
tertznurip
tiwik
qai
shargshu- to make meat
shuma- to make wood
yas- to make fire
tug- lobster
si- pour water, clean
mu- apple/fruit
haklu- bone god, the grave
jan- plum fruit
bu- chew, see
fa- make bread
kog- to farm, cultivate
tarb- lion
tmuktug-fish
wei- alligator gar
bam- gate
bu- door
dan- boat
dum- walk
ta- eat
baq- helmet
shar- meat
ar- fish
warb- alligator
koid- stingray
ha/ gi- bone, corn
chat- day
pa- web, net, catch
shu- work, crouch
la/ shi- axe, hoe
gu- lightning
ma- tree, wood
juk- hut
wi- food
dzah- hold, carry, hand
fek- shelf, box, cargo
du- transport items, pull
jup- hammer, use hammer
pat- wilderness
dun- canoe, dingy
az- neck
su- hat/head
duyat- big boat, catamaran
og- string
ga- chair, sit
an- mountain
aws- star
lut- equip
par- to fish
sok- ice
nim- secret, hide
hup- branch, arm
gwal- outside
glu- sleep
wip- the lord or ruler
wipuk- castle, kingdom
tam- foot
yat- spider
kek- path/ road
tu- noon, the sun
muk- crush (mill), stone wheel
pat- wilderness
ya- burn, fire
kin- sickle, use sickle
kek- path, road
net- carve or write
bu- night
hammer- jup
place nail, to center- wit
dal- mushroom
wi- god, totem
so- water
"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 stone says (dan "boat" pat "forest" dum "walk" ma
"tree" bu "door" jup "hammer" wit "nail" juk "hut" ta "eat" wit "nail" kek "path": I came by boat in the forest and went to the door of my home to build and eat and I had some nails left, I will go down the path again.)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.
Common Laws of Tartara:
- Do which is necessary to establish the civilization. Certain actions might be agreed upon but the shaman must be the one to oversea it as this is the way of a civilized society.
- Harvests made from the land go to the alter of fire to made as a offering to the gods. A shaman must oversea the actions as this is the way of a civilized society.
- Harvests made from the sea must go to the alter of water to be made as a offering to the gods. A shaman must oversea the actions as this is the way of a civilized society.
- Helpers of the shaman or the hunter must be honored for their work as it is necessary for the soothsayer tell the stories of their deeds through song and dance to the gods as this is the way of a civilized society.
- The star calendar must be observed for one's personal use to hunt, gather and survive as this is the way of a civilized society.
- The forest can transform friends and kin alike into beasts. Do not forget the ways of the common man and share among yourselves as the way of the gods is known and within us all to establish the civilized society.
7. The one to be promoted to a leader is decided by the gods. The humble and hard working will be rewarded for their deeds.
8. The one that begins the hunt must build the shrine when successfully completing it.
10. Under competition or claim of a thing, the rival group that has no alliance must pay for the item or compete in a game of sports to settle the argument. Under old law before the time of Duya, two rivals fight until one submits under the same house tribe. Guest tribes or enemy tribes under the old law fight to the death as this is before the way of civilization.
11. Under circumstances of dire famine or scarcity of food, the shrine to the gods does not need to be set up after the prey has been slain as this applies to the first law of the way of establishing a civilized society. The shaman will be the one to speak on their behalf.
12 Under dire circumstances, it is shameful for in a famine for a brother to eat the flesh of his own kin. The gods do not smile on one who's heart is set on become the beast according to laws six and ten. This is the way of the demon and not the way of civilization.
13. To collect a animal already killed by another animal in a time of famine can be considered when brought before the shaman. Food must be brought forth to the shaman as the coveting of things is the way of the beast.
14. A tribesman without work must be put to work. The gods do not intend for the house of their own to starve or toil in poverty as this applies to law six and four.
15. Ask the gods for wisdom in hard times. The way of civilization is the way of the gods and it is in every member.
16. The land belongs to everyone and no one person should possess it, and everything returns back to the land within it's lifetime.
Example Sentences:
Tanu (moon) witi’a (area) ol (water) tark zla’jata (it is beautiful). Andollee (basin) dantu (mountain) nusha (palice) taringlu (the land) harubsol (to help, to lead) bachi’gitu (to live). Among (we) matsugenaloge (make friends) paja (people) anglut (are safe) andoln (mountain basen) shamp’ja (at the top). Abod (we all) shidi (here) gentusu’ja (look after) dzagengsi ( the herd) naliwi (here) avalsol (wind) wadnar’ja (to flow, gust) ithori (the place) inyat (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).
Story:
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.
Example:
AKAPECH (The tribe) ZIDUTZU (green fruit) KA’ TUMIAD (vegetables/ crops) SITA (field) TZUSUNAPACHU went to harvest. Abarba (pumpkin), anoto (banana), zoncoi (plum), birik (grapes), zobirba (coconut)..(ayanzahoap) to take. Boyaktu (storytellers) tara (clay) kyetzurub (tablet) turwit / cavus (write) ka sazitwr/ uk (pots) ka awo'apo (fruit) iyapariglu (season of fire/ summer). akapech (the tribe) itandu (river) dununk (canoe) justalatu (used). (Awari) hunters (weyeye) caiman (wapu) oil fees (brush) yoglek ( the body) aja eep (because of flies) gel’lohu (avoid). Bajapu (leaves) chon (to wear) ka mababa tree zobirba coconit anoto banana witertsalu (cut down) (anchup) put in basket/ consolidate. Marbiwi bark witertsalu cut down aja sami (because to build) jangolu (huts/ hovels) sawiot (bones), zitwee (sticks), ket (animal hide), oluglit (stone/ brick/ box), olpesh (seagrass) ka masetrit (deep forest/ wilderness) inabe (origin). Uk (river)
Story (Translating...)
:The tribe went to harvest fruits and vegetables from the field.
Pumpkins, bananas, plums, grapes, plums, and coconuts were all that were found. The storytellers took their time and drew on clay tablets, carve onto stone, and imprint on pottery the first fruits of the season of fire. Next, the tribe went to the creek. Next a handful of hunters brushed alligator oils onto their bodies to cover their sent and keep the flies away. They also wore long leaf life clothes and climbed up into the trees to hide and collect coconut fruits and bananas. Some tore bark from the tree and used it use for their huts and hovels made from bones, sticks, animals hide, stone bricks, seagrass, logs and many other materials found within the deep forest. Up the river a group went to go to where the salmon ran up stream. Along hey way, they collected mud crabs, eels, and prawns. The salmon rushed up stream and they caught it with large nets. Everything was transferred back by water to the camp. Next, the went on their canoes to the sea to collect fin seagrass and stingray. A Member would take a handful of javelins and a bow. He jumped into the water to stabbed at the lumps in the sand. Another boat also made a net to sounds the area they speared fished and the nets were pulled once they were finished. Stories and art have been passed down with engravings from the most ancient writing to the modern from this day in the tribes commandments, in the way of tartara. At night, the bones of animals cooked and eaten, fruits, and fish were offered to the gods and thrown into the fires of the glowing alters which smoke burned throughout the star lit skies. The first law was written, the land is plentiful with resources, sacrifice first the foods which have grown from the purest volcanic soil. The meat and blood from which comes from the beasts of the land shall be set next to the fruit and the finally the creatures of the sea placed last. A dance was done and one by one the few chosen items were tossed into the fire. Rain came and food was made more readily available in that season.
We knew the guest tribe would arrive around night fall. So we were working hard today to prepare the foods that we needed to prepare the feast. This is was very unusually occasion, and no food would go to waste tonight as the the maters were diplomatic. New laws were being created. I know the basic ones any person would know, but there were some that were so arbitrary that I have sure that I might have broken a few of them in private. For the occasion. Spiders and wild cat meat was prepared, and traps were also set to catch a few of the jungle beasts. The spiders were to be washed and prepared in the coconut with other ingredients to cook over the fire. The demi-god of the spider would be thanked in advance as well as the god of corn for their offerings of their resources for the ceremony of inditing the new laws within the province.
Horse and Snake: Translating...
We met the horse and I crouched down. The tall creature was happy after i gave it a yellow fruit. I made a new friend and now have a dead snake in our bag. I will prepare it with chicken and rice. I have no more coins left, but I can use the stone and the fire to cook both. The snake and chicken meat should turn white after cooking...for the rice the water needs to boil and make a fire.
ubazglu (we meet) ibak (horse) si( i) (shu) to crouch or bend, agsalot (tall creature) tengl (feel) anglu (safe) ibak (horse) omnunk( happy) ka bogo (eat) mulka (yellow fruit). Si (i) matsogehaloge (make friends) mata (have) tuhami (snake) (tuki) killed (aja tan)in the bag. Tarak (tonight) taiyash (to prepare) ka lumok (chicken) ka ibasi (rice) iliwo (combine). Tuazilu (coin/ money) justalu (use) iya (fire) ka huro (stone) tuhami lumok (snake and chicken). Tuhami lumok (snake and chicken) Shawarg (meat) leptzuh (white) vakah (late/ after) hale(to cook). Si (i) Koaba (to craft) tagas (stone wheel/ circle) ka ibasi (for the rice) so (water) ninana (boil) kulbatsi (make fire).
Words in the common speak (Wado):
Translating these words...
Anawa- daughter
abarba- pumpkin
Akleel- worm
Anzaz- touch, press
Apawul- girl
Aselretpawultehap- I stack, I roll
Awe’alapet-born
Awo’apo- fruit
Ayan- spider
Ayan'tlut- a net/ webbing
ayanyep- grass hopper
ayanyepyep- hopping spider
Ayanzahoap- hold, to take
BAOKWA- sea grass
barpuh- rat
charkati- ant
Chongrass- together
Chu’anwalki- size, does it fit
Daboon- thunder
doboba- string
Dorabi- to remove
dori'inti- the shade/ hat
Dzuendet- old
Dzuenpat- hisotry
Emwep- carving tool, pen
Erabobohoto- color, the light
Gel’lohu- avoid
harunati- javelin
Herej- designer
Ho- still water, ice,
java- java fruit
Jerjutat- I accept
Jerjutawar- brain
Matak- sword
Matakali- sickle (tool)
Nahavi- boy
Nawin- son
Nendu- mud, a tandoori hut
Oha- rhythm
Owapi- unfold, blossom
Pa' shu' gwi' hep' etalek- I am cutting down the tree (thing)
Pachi- axe
Pata- time
Rat- cliff
Res- close
sanakat- prey
Sazi- canteen, drinking gourd
Shandawi design
shashiva- mud
shawar'i- meat
Sopda- pool, lake
talatitahintu- I go harvest the crops
Tasawlwi- lighting,
Taswi- barricade, obstruction
Tazeraptu- neck
tintu- a hole or pit
Tiwalk- ceremony
Tzusunapatachu- it took a while...
uwakut- flat rock for writing on
Vakah res pata tzusunapatachu- why where you late, what took you so long
Wakutxut- hammer
Watsaimi- medicine
Wel' hep' atap het' glu- could you bring it here.
wibdu- nest
wiret- drawn pattern
wiru- egg
wiwa- I tie together
wiwakut- basket
wiyep- rabbit
Wumsaimo – Ready for travel
yep- jump
yepshathi- insect/ bug
yep- jump
•RASUM- eternal
ABONGO- a party
ABONGO, AMONG- we
Abtenat- travel and discover
AKIBASHTA- I stay
Anayashna-
Anoto- Banana
Anunk - kingdom
Anyana- companion, we work together
APA’A’TARIR
Arala- to blow gust of wind
ARGI’IJ- brick (construction)/ stack stones
ARI- moon
ASHTAK- later
ATAWAT- mammal
athab- measurement
ATI- many
ayanyep- grass hopper
ayanyepyep- hopping spider
BACHINDO- livelihood, I live
bantu- deer
BAOKWA- sea grass
Baqi- gate
Butsala- flour/ corn powder
CHABAWAK- sound of movement (noise of moving clothes)
chakinacha- crab, a clamp
CHASHA- amount
CHATIKACHU- reptile
Chauwa- wood worm
Chees'sla- it is not
CHESHMASH- crafting, forging
Chisala- plum
Chu- brown coin
CHUHU- hovel
CHUTARK- I beg
Dalili- mushroom
DAMONG- sounds
dantu- forage for items
dori'inti- the shade/ hat
Dukud-
Dukudkidga-
DUNUNK- canoe
DURUNI- the human spirit
DUYUNA- the evil
dzageh- yellow
Eba- planet
Ebacha- a shape
Ebijidu- weak
EEGDU- blood, i bleed
Eyata- to wait, to leave be for a certain amount of time, sometimes used in reference to a investment of monetary value
FAND- meet
FANIJ- glass
gena- purple
Gi/ Giwap- corn
GIDONGA- move
ginginku- worm
Grutati- disease, a illness
GWAL- inside, please stop
HALE (Cook without fire)/ TRUWAK (BBQ)
harunati- javelin
HIRAKA- a season
Ho- still water, ice,
HUICHU- door, covering over a entrance
Hutpa- difficult
IJ'TU- I want to help
INOFAD- the guests tribe
Ithori- a place
JAKARICHASHA- it goes down
JUSHU all of the days, week
JUTSA- I stand, I am tall
Kabara- Plague
kaibachuta- the voices, conversation
KAPJA- house hold, family
KATUPA- a building or structure
KAVAS'JA- fight me!
KAVO- hand, or cup
KAVOJA- i grab
KAWAK- i throw myself, i swing, a shell
Keidroo- wagon, courier
KELGORA- to learn
Keshin- a stone or hovel town
Ketchar- hut
Kiapala- eel
Kiasu- curds
Kidga- turtle
KIHUKUBA-
Kinancha- shell
Kincha- claw, split in two/ seperate
kincha- silver coin
KIYANA- the ground
KUBUNGU- Burn
Kudga- armor
KUNAMBJA- it is dark
KUSBAW- purple
ku'uz'zalan- temple/ alter, zia (temple)
LAZU- cave
leptzu- white
LUMOCK- chicken
Manunki- stingray
MEDOH!- Get out!
MISIA- force out air, exhale
mitu- grapes
NALAPAK- glory
naltzu'uk- the back
natzupuh- the front
na'uk
na'up
na'ut
NEN- dirt
Nibu - to fly, a cow
Nibutara- Legal system, law
Nimanutar- horn
NUNAKIBONK- that's awesome, very cool
OH'WO
ONGASHTA- weight
PAJU- she
PAKUP- all
Pala- bowl
Papet- it is cold
Peladu-
qimu- a canid
RUPTA- mine
sanakat- prey
SANGWA- I know
SANIR- clouds or the sky
SANIR- the sky
SAWNU- beach
SHADDA- smuggler
Sharg- prepared meat
shawar'i- meat
SHENDI- well rested
shidi- here (i am here)
Shu- kneel over
SHUSHAMBA- year
Sitasotugo- lobster
su'uwa- to feel a emotion
suzia
Tanank- strong
Tara - to heal
Tara- clay
TARAK- height
TARAK- night
Tarb- jungle cat
TARIR- a campsite
Tarnu- a clay pot, to contain
Tarta- it is alive
Tartara- I survive/ civilization
Teiyar- wheat
tenga- bird
Tepcha - to send a letter
Terwi- it is a plant
TIGPAK- Tent, a hut
tongl- to feel
TRO'AN
Tuda
Tuki- kill
Tukituko- stingray
Tukti- appearance changes
tuktugo- crab
tumi- green
tumia- vegetable
tuntun- wild beast
TUP- also, and...
TUR- a surface
Tzidula
Tzidula - between
UGBUN- revenge
UGPACK- I rest here, to set down
UGPAK- I rest here
ukup
utpah- light brown, tan
utpuh- black
VAKAH- late
VAPAL- to surprise
VUTAI- ready VUTAIKAVASA (i am ready)
wadnar- to flow wind
WANDU- a liar
WEK- make a fire, torch, candle
Weyetlu- alligator gar
Weyeye- alligator
Wikut- wooden stick
wiret- drawn pattern
wiru- egg
witi- here (the thing is here)
Wituk- table
wiyep- rabbit
YADA- i train
yep- jump
yepshathi- insect/ bug
YONGA- I am carrying
YUNBA- lighting, electricity
ZAWICHU- door hinge
ZITULA- beauty
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
Abok- i change something
abungo- family/ we
Agaslot- a tall creature
algikwa- i bake bread
Alichnog-
Alvol- bird
anampt- i clean
anamtu- tree vine
anglu- it is safe
Anotpa- small creature
ariupa-
Asiwar- state or national government
asun- the head
atobu- to roll
Avala- wind
Avalan- place with wind
Awo- breeze, the wind blows
awo- love
Bajaja- divide, cause problems or act in pretense (descriptive for someone acting in this fashion)
Bubabara- to betray, act in the disinterest of someone else
Chatila- to use magic
Datu-
Dzagengsi- sad
ejigi- to fly
enaja- to corrupt, it is perverted
example: nimya kot'tak niman alvol. (we talk and i weigh the bird.)
Gangja- dry
Gnongji-
Gonch- seafood
gwal- a castle, fortitude "shaddaga"
hahako- knife, a mask
hakalu- ponder, rest to think about what is learned
hakliyisar- sharp
hirakanzu- to experience
hisa- sister
Hisa- sister
huro- stone
ibasi- rice
Ichnog- it has a price
ilisklu- to sleep, this is my home
iliwo- combine
inyatiha- mother
Ithor-
iyana- to love
Jaributi- to share, (it is equal trade between two people)
jatula- destroy
Jee- verbal, mid-sentence word for I or myself
Jojaba- to try
jushu'a- all week
Ka- yellow
kanga- I do or decide to do
Kaoba- make a tool
Katzula- written words
kavakwal- strng hold
Kenipa- misfortune, bad luck
kibzar- a cub, to strike
Koba- to shake
korbowek- anteater
Kotaku- used at the beginning of a sentence to mark that the speaker is doing something (I / myself/ or me)
kubung- smart
Kuktwa- the restroom
Kungja- defecate
lashadda- thief
Lumok- chicken
Mailo- region of Sangwal, meaning green
mata- to have
Matachatila- I pray
Matopa- fortune
Matsogehaloge- make friends
Meed- orange
Meilo- fertile
Meinicar- to preform a action
Miyada- to access/ open
Mul- fruit
Mul-ka- yellow fruit
Mulmeed- orange fruit
Nadku- burrow, hide -Adnadku: I hide
nadkutu- to weigh a item
natzluzu- to
Neira- A persons name, from the stars, outer space
nenra- to make dirty, vandalize
Niboba- to employee or contract
Niman- weight, i balance or weigh
Nimya- to meet and talk
Ninimar- a table, it's flat
Ninma- we sit down
ninmaja- we sit
omnunk- happy
Paja- person
papaja- father
Putar- Bush, undergrowth
Rampa- drought, dried up
sangwa- to know
Sawuk- Courage, confidence
shamna- the top
si- I, me
sia- the people, we, citizens
Siasdzah-
Siayar- a tribal household or family government
Sidzati-
Siltyar- to govern, a leader
Siti-
sula- mercy
Sulakep- a metal pick for mining
Taiyash- to prepare
Tiwi- area
tuazilu- coin
tubu- bite
tuhami- snake, bowl
Tuwi- horse
ubazglu- we meet
wakukaba- to get low to the ground
Yada-
zidutzu-
zuru- mouth
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
SHIKANI- apparel for the head/ headband
SHIBREDA- interrupt
KA- participle in connecting two words
AKNAK- to sacrifice a item to the gods, a offering
PATU- castle
BUDONI- ancient
ODACHUL- stomach
DAKULI- offer a choice
TAGAL- rough
TAGAS- stone wheel
DAGWA- stir/ mix
GWAGI- crush/muddle
GWAGU- to return a item
Watsacha- barely
COROB- stone wheel grinder, cereal mill
ZOKOY- return
PANGA- to extend, grows
SHEE- arm
SHAKAN- title
SHAKAN' ASALI- my name is...
ASALI- to call or name something
NENVA- clay
TUJUBANA- remote area
JABADA- delicious
EEHOP- bake
CHOP
POCH- chocolate beans
KARAKA- lava
BAROSHT- volcano
Varasha- pickaxe
Magu- sauce
ASHAR- bridge, ab (bridge)
RASHA- scraps
NOBUGI- hiding hole for animals
NORBOORT- stone hovel
DAWU- shelf
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
MABA/ MABABA- tree
JATSILATU- use
DUMU- run
ILISKLU- sleep on ground
LAHAKA- stove top, leaves laid down to cook food on
HAKA- roof, thatching
TORBOWI- sharp spear, skinny
BOSAI- to lead, be loyal
Jatwek- master
TALA- Say
ADEBASHI- the many
KELGORO- library, knowledge, I learn
KOHA- a pipe or tube item
JARIBA- we trade
JARABA- i take materials
JARABA' SKULGA' WITU- i build
HAJA- 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.
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
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
UTITIL- tools
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
TETEKU- point and spike, triangle
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
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, oil
Wapuyalu- a alcoholic berry drink
BARAHARA
TUPUTSWI- Something similar to Fufu or crushed yams, I mix food
API- a mile
PAET- walk
KAYU- language, code
CANTU- plant stalk, sugar
GENTU- eyes
WIBRHAK- place to put tools,
WIBRWAR- fertilize area, farm
WATSI- plant seeds
IBUWATSI- I carry
IBU- we carry
ABU- green
AWAR- bear
KILOJUAMJI
JUAMGI- bamboo
YASA- we play
YASANI- a group, many people, crowd
WEES- food
TATZALU- we train
ANEBE- i am sorry
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/ (swimming)
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- five
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
Boyaktu- story
Bakoyon
Ikang
HALE- to cook
TIYUTSE
IBARABRA- perfect
TUTUYE
TIHAYNO
TIANO
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- a lion
OBAGI-
BURQUAK- giraffe
KYETZURUB- hedge stone, tablet
ZURU - bandage
KYETULU
KIYEDTZI
TIBRAQUAK-
TWIQUAK- I understand
QENITUWEYEYE
WEYEYE- crocodile
KATAKWE- carved image, idol
KATWEK- carve, cutting something
YENI- i answer a call
IWETU-
KURSITASI
SIFA- powder
PAFA- cloud
FWATO- one
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- to teach
KUKAPALIGI
KUDALKI
ALGIKWA- square
ALGOKWE- wrist
KUETZUD- the teacher
BERQI
GUNIK- ear
STWAKE
BENANK
ABACHI
IBAK- a horse
IBASI- zebra, stripes
TSWIBASI-
OWIJTSIBALI-
PA'ATO- totem
OJUMANA
ANAMTU- i wash clothes
HAMI
TUHAMI
HUM- a vase for holding water
JAMA- a box or a chest, but often say you store things in the same place where you put your tools
KAP- i doubt
PAKUS- predator, I am afraid
IJI
EJIG
OJI
KALWA- a barn
HULWA- a underground oven
HULSHU- duties and responsibilities
KODUJAJA
KOJA- we speak nice to each other
SKUWIDU- cover or close something
OWILSYEEZ- reserve
IGUKOWI- harvest wood, i gather materials
ISNAWLO- i go
ILISLU- we sleep in same location
ASHUHUJA- we make fire
ILIWO- defend
HALISHASAPECH- prepare food
PECHA- a disk
HALI- wild berries
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.
SHAKINA- a hat
DUYU- complete/ finish
RORGU- happen/ to do
HANALAKI- restaurant, we sit to eat
SANALAZI- a line
JANO- prepare
SHADE- trust
KAPATU- castle
BUDONI- ancient
BASU- a plant grain, rice
DAGWA- leaf
GWAGI- tree fruit
GWAGU- salmon
TENGL- sticks
BACHI- communication, we share ideas
MACHAWA- a wooden plank or a board
ACHAWA- simple
GOGI- mud
JANGOGI- adobe hut
CHABAWAK- we go silently
IYA- fire
KIDU- yes
WANDUPA- predator
KASHUMA- mail box
PARAKUN- small creature
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
Tikuda- shaman, barial for the dead or medieam for such peoples.
Itikala- droplets, (name) small rain
Iti- a road
Itidu- river
Wikdytu- lava, lava river, fire waters (boiling overheat)
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
Keetani- animal hide
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/ float
Natala- stones stacked on each other, flame pillars
Somi- a well
Esi single
Hai two
Kasalu three
Bunga man
Bungowido- den
Daweet woman
Tari- sugar, sweet
Diwag- rope
Kitsula- big area/ lobby
Taiwa- comrade (military), friend, a good solider
Natila- cream or paste
Tawiglu- bee hive
Tariwi- honey, glue
Cado- shell
Wigjar- a far distance
Afasa- grass
BOWAREK- tie
BORUK- dig
CAVUS- i write
KOZAG- small bread, a meal, lets sit to rest
Dei- bee (animal)
Dema- we are together, lover
Deiju- honey comb
KAHN- to govern
ANUM- cherish
KULBATSI- make fire
SAKUR- disagree
SASHL- dialect (bayamar/ mailo) - a wheel, it spins
IFIDUWA- our god (honorific)
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
TAN- bag
TIMNEDU- a wound in my soul, evil corruption, sin, i feel loss/ sad
TENG -circle, coin
TENGZUL- a wheel, it rotates
BSORO- mouth
INABE- origin, the founders
CHATAW- fountain, water alter
DEANI- fruit
KIDOWA- the floor
KESOS- the wind
DOFA- ferment food item, become of age
KENINWOK- the earth
UTSUWIG- a man/ human UTSWI (my brother/ close friend)
ODWA- the foreigner things/ people
Olekwo'l (the people) Yurok (from a Karok word for "downriver.")
ANDOLEE- mountains, the earth is big
OSIWKE- snake
Taluk- paint, a color pigment
Osglali- travel by a way of water
Kopa- brush
Pena- two
Ebobo- launch
atzee- four
awia- a place southwest part of sangwal
LOROS- uncommon, rare
SEERIN- irregular, weird
NATZLU- fig
anaz- smile
nanmrr- spices
Panup- to cultivate a plant
EEP- a fly
Sholi- the chin
Itsuchki- gauntlet
Sun-Wikgu
Moon-Tadu
Water- So
Revised Dictonary (Working Progress)