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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. |
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. |
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+ | Example: |
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+ | |||
+ | Tanori (moon) witi’a (area) nino (water) tarak zidula’jata |
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+ | (it is beautiful). Andollee (basen) dantu (mountain) nusha (palice) taringa |
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+ | (the land) harubasa (to help, to lead) bachi’gitu (to live). Hongo (we) matsugenaloge |
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+ | (make friends) paja (people) anglu (are safe) andulee (mountain basen) shampta’ja |
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+ | (at the top). Abongo (we all) shidi (here) gentusu’ja (look after) dzagengsi ( |
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+ | the herd) naliwi (here) avala (wind) wadnar’ja (to flow, gust) ithori (the place) |
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+ | inyatiha (mother) kavakwal (stronghold) tala’jata (it is called). Kaibachutu |
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+ | (languages, voices) saqwa (I know) dzagenpatihi (the groups, together) wikitoda |
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+ | (wikitor language) hutpu’ja (are difficult). Bachindo (livelihood) o’do (only) |
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+ | jaku (not) witi (area) gwal (in the walls/ castle) ugpack (to rest) tarir |
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+ | (camp) witi (here) abuna (we) tup (also) tartara’pa (survive). |
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+ | |||
+ | The moon and the water are beautiful tonight. At the mountain |
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+ | basen there is a palace and the land helps us live. We make friend and people |
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+ | are save here at the top of the mountain. We also look after the herd in this |
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+ | windy place called the mother stronghold. There are many languages I know but all |
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+ | together all of the wikitor language are difficult. Our livelihood is not only |
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+ | lived behind the castle walls, but we rest here at the camp and survive. |
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'''Words in the common speak (Wado):''' |
'''Words in the common speak (Wado):''' |
Revision as of 08:14, 19 February 2020
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. 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:
Tanori (moon) witi’a (area) nino (water) tarak zidula’jata (it is beautiful). Andollee (basen) dantu (mountain) nusha (palice) taringa (the land) harubasa (to help, to lead) bachi’gitu (to live). Hongo (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...
CHABAWAK- sound of movement (noise of moving clothes)
JOV'VAPAL- to surprise
ABONGO- a party
VUTAI- ready VUTAIKAVASA (i am ready)
KAVASA- hand
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
JAKARICHASHA- it goes down
CHASHA- amount
ONGASHTA- weight
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-
Butsala-
Anayashna-
Taiyar-
Chisala-
Wado Dielect words: (the dielct that revloved around the name or sound of the charctaer soly not using the other two more abstract writtting systems)
Kiasu
natzupuh
naltzu'uk
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)
- jaja (second person)
- gitu (third person)
- jaku, jakuna (no or not attack at the end after one of the three persons in a adjective or verb.
- AKIDU-
- PAZILI- hide or skin
- WIKIDALI- rib cage, cage made from bones, cage
Alichnog-
mata- to have
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-
Gnongji-
zidutzu-
ejigi-
kibzar-
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-
Joja-
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
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
COROSH
ZOKOY
PANGA- to extend
SHAPANGA- arm
SHAKAN- title
SHAKAN' ASALI- my name is...
ASALI- to call or name something
NENVA- clay
TUJUBANA
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
yebtag
HANAYAFA- bean
JUAMGILA
WAPU- berry
Wapuyalu- a alcoholic berry drink
BARAHARA
TUPUTSWI- Something similar to Fufu or crushed yams, I mix food
PAPI
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
AWIKI
WIKA
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
Piscos
Kusbaw
Kusnaw- breakfast, we eat at the beginning of the day
Awap
Pari- we eat, dinner
Ninwa- peace
Socsip
Rafa-
Titwag
Ninguani
Kunb- bowl
Pangsak- it is safe, a refuge
Opak
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
YENI- i answer a call
IWETU-
KURSITASI
SIFA- powder
PAFA-
FA
WAKU
WIKFWAT- we trade food
FWAT- BREAD, cooked grain
FWATWAT- GRAINS STORAGE, i store grains
TASAHU- i repair
TSAHA
TSAHUI
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
SANALAZI
HANALAKI
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-
ACHAWA-
COROSH
ZONCOI
ZOSH
DUWI
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- a taco Mexican food
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- blood
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
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
ELCHI-
from Turkish eleme "selected, sifted". Smyrna figs of superior quality packed flat.[119]
AFAFLAW-
Gemzar
Jalux
Hatsluduk-
from Ottoman Turkish haydut, "bandit, soldier"
Harabasa- I lead
Haremlik
from Turkish haremlik, from harem (from Arabic harim & Arabic haram) + the Turkish suffix -lik "a place" [123]
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
Tenge
from Kazakh teŋge "coin, ruble".[246]
Tepe
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
CHISHAW
KELYIR
YUGLIR
DEANI
KIDOWA
CAGUSA
HAVITSLARU
CHIPLETAR
RAYIRGOS
KEDTHROS
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
seerin
natzlu
anasazi
nautzlu
nanimar
Panup
Pipura
Sholi-
Biriwaik
Itsuchki
Three (Trois) Danbar
Sun-Wikgu
Moon-Tanori
Water- Nina