agpu-unan 1n To be afflicted by an illness believed to be a result of meeting a long-haired spirit while bathing in a river or stream. Ko du-on batò no ogdaralu no ungod ogparigus, ogkagi ka mgo buyag to na-agpu-unan su nalimuan to gamowgamow. If a child gets sick who is always bathing [in the river], the older people say that he afflicted by an evil spirit because he affected by a long-haired spirit [which lives in the water]. [Wherever the swelling is on a body of the child, the people believe that is where the hair of the spirit wrapped around the child’s body.] see fr.: gamowgamow; see: limuan; see fr.: limuan; see: gamowgamow. 2v To become ill from contact with a female spirit with long hair which lives near a stream or river. Ko duon ogdaralu no mgo batò no malasi ogpamarigus diò to woig, kagi to amoy, “Pitow ka. Na-agpu-unan ka.” If there are children who become ill who are often bathing in the river (lit. water), the father says, “See. You have become ill from a spirit source.” Ko du-on batò no ogdaralu no ungod ogparigus, ogkagi ka mgo buyag to na-agpu-unan su nalimuan to gamowgamow. If a child gets sick who is always bathing [in the river], the older people say that he afflicted by an evil spirit because he was affected by a long-haired spirit [which lives in the water]. [They believe that there is a female spirit with long hair called a gamowgamow who lives in the water. They believe that if an adult or child gets tangled in her hair while bathing, it will cause them to be ill. They also believe that unless a special spirit ceremony is performed to remove this illness, the person may die. They believe a withered calf is one form of this illness but any illness following bathing is suspect.] see: limuan; see: gamowgamow.
Search results for "Older"
bakuli v 1To allow to grow back, such as sweet potatoes whose old vines have been removed. Ko ogbuyugan on ka mundu-an, og-awo-on tad ka taan no lawa to mundù no ogbakuli-on tad ka tubu-an no iam no lawa to mundù. When the sweet potato field has become old, we remove the old sweet potato vines (lit. old bodies) and then we allow the sweet potatoes to grow back as they sprout new sweet potato vines. 2To be repaid. Ko naruad to buyag ka asu rin no warò pad bayad [botad], ko nakabayad on ka napurut to sikan no asu, oglibong on ka igbayad to sikan no asu no nabakulì dò diò to tagtu-un su nabayaran din on. When an older person sold his dog which wasn't yet paid for, [and] when the person who got that dog has paid for it, the dog's value has been returned and so the owner has been repaid because [the dog] has been paid for. 3To recover something. Ogbakuli-on ku ka mo-irob ku ko ogpisal a to agoloy. I will recover my knife when my corn is sold. see: lokat. 4Buy back; redeem. Ogbakuli-on ku rò ka asu ku su napogos a rò ka nigduad ku su warò ogkoimuan ku. I will buy back my dog because I was forced to sell it because there was nothing [else] I could do. cf: balukas.
baliung 1v To turn around. 2vs To be reversed, inside out, as a dress, or to be backwards or behind oneself. Nabaliung ka pogbantoy to buyag no ubal su ian nasì ogbantoy kandan ka anak dan no pilas. The gaze of the older monkey was behind him (lit reversed) because they were watching their young offspring. Ka kinagian to Minonobù woy ka Inglis, nokogsubal. Nabaliung. The words of the Manobo and of English are opposite. They have been reversed (or turned around).
balò 1n A prediction based on some procedure or ceremony. Ka poghusud to natampod no songo banoy no bulu ko naponù to tanò, maroyow ka balò din su ogtuga ka homoy. When the single length of bamboo is pulled up, if it is full of earth, its sign is good because the rice will be plentiful. [Some predictions as from a test of the soil are not considered to be associated with sympathetic magic. However, predictions made in conjunction with ceremonies or sacrifices or the call of the omen bird are associated with traditional beliefs and involvement with the spirit world.] 2n With negative: Bad sign, as of bad luck Ogkagi to buyag, “Purut ka to manuk no igkuyab nu ig-awò to maro-ot no balò nu.” The older person will say, “Get a chicken to waver to remove your bad luck.” [especially that based on sympathetic magic] see: pamalii. 3v To use divination to determine the outcome or value of something. Ka mgo buyag, ogpanlo-uy to matosan no latì, no ogbabalo-an pad ko maroyow ka tanò no ogkamotan. The older people go out to a field of matured secondary growth and have a ceremony to determine whether it would be good to cut the growth on that piece of ground [for a field]. [It is based on sympathetic magic which may take various forms which are used by the Ata Manobo people to determine whether or not to cut a certain field. One method is to cut a piece of rattan the length of their cutting knife and then cut it again into lengths of the width of that same knife. From the pieces, they make a diagram on the ground of a rice house. If the pieces build a complete diagram with a ladder and an extra piece to fit in one of the rooms, the sign is good and they will cut that plot. However, if it comes out short, tor they have a tiny piece left over, they will not cut that field because they determine that the land will not produce a good crop. If there is a futhur extra long piece, it is put on the opposite end of the diagram which resembles a casket. Then they will not cut the field because they believe someone will die.] 4v To use something as a means to predict an outcome (??) 5v To have a resemblance to something Nabala-an to pogul su pogulon. He has a resemblance pogul wood because he’s lazy. [The following statement also seems to imply that that the lazy person was “destined” to be lazy. It is an insult by a parent who is angry because of the conduct.] 6v To treat by using sympathetic magic to bring about a desired result such as to rub bodies of an agressive wasp on a horse’s lips to make the horse agressive for a horse fight. Ka kuddò no nabalangitan, ogkabala-an to mgo ulod-ulod no songo ogmabulut. The horse which is being treated, [with something to make him fierce], he becomes like the creatures which are likewise fierce. 7deriv n Kind of bushy weed with long leaves which are tipped with red which could be used as a decorative plant.
bodday n Rare type of metal bracelet made by the older people which has indentations as decoration [This kind of bracelet is becoming rare as the older people die off and don't pass on their skill.]
bolok n Red splotches on the skin of young baby's body which disappear when child grows older. Du-on bolok to batò ko darua on no simana ligkat to pogko-otow rin. Og-unuk to gatas din. Ogka-awò dò ka bolok din ko dakol on. There are splotch(es) on the [body of a] child when he/she is two weeks old from the time of birth (lit. of his birthing). [They] develop from his/her milk. The splotch(es) just go away when he is older (lit. has become big).
bongit n Type of owl. Ka bongit, okang, kulagu, woy pulow, mausilom dò ogkagi. Ko og-ulingit ka ogkagi, nahan to mgo buyag no busow. The bonit, okang kulagu and pulow owls, only call (lit. talk) at night. When they hoot (lit. hoot their call), the older people mistakenly think they are evil spirits.
buyag 1n An older person; adult. see fr.: sangkod. 2adj Old. 3adj grown up 4adj mature see: tibug 1; see: sangkod. 5adj Very old. 6adj Older; oldest. 7n Ruler, chief. Diò to kanami, woy ogkatahuron noy ko noimu on no pogbuyagon. In our place, we don't show respect [to someone] unless they have been made a leader. 8deriv n Ancestor.
dahag 1vi Sleep on the ground as when looking for game. Diò ki ogdahag to songo bubungan su moon-ing ka babuy no natagaan ku. We will sleep outside on the ground on a certain mountain because there are many pigs I know about [there]. see fr.: dalonò. 2v To pay close attention to what is being said. Ko du-on mgo buyag no ogpanangnangonoy, du-on batò no ogpagindahag ka ogpamminog. If there are older people carrying on a conversation, there are younger people who are paying close attention as they listen. 3v To understand, or comprehend each other. Ka mgo otow no niglo-inlo-in to kinagian, konò ogpokogdahagdahag to mgo kinagian dan. Warò mokogsabut to kinagian. The people whose languages became different, they were not being able to comprehend each other. They didn’t understand each other. see: sabut 3.
dani 1adv Near or in close proximity to something. Ka atolug to bakbak, warò pad nigpigsò. No du-on dò to marani ka inoy. As for the frog eggs, they have not yet hatched. And there close by will be the mother [frog]. see: dulug 5. 1.1adv Closely related. Nahan to mgo buyag to pigkita to anit su nig-asawa to marani. DB Dic Nt 9/06/05. The older people thought they had seen [the result of breaking] a taboo because [the woman] had married [someone who was] closely related. [The woman in the above example continued to give birth but lost each of her children which was believed to have been a result of marrying someone closely related.] 1.2adv Close to a certain time; soon. Oghinarang ki to hapuy ko oghagsilan ki ko on ogkapawò. We warm ourselves by a fire if we are chilled ) when it is soon to dawn.” osyn: ga-an 1.1. 1.3adv Almost; nearly as of a certain size. Ka kalu-agi to lawa [to kamulung], marani to songo pulgara. The width of the body [of the beetle] is nearly one inch. 1.3.1v To become nearly as to some size, or to come close to being a certain time. Ka aubakbakoy, ogmarani on ogpokog-unawa to inoy ka karakol. The adolescent frog is becoming almost the same size as the mother in size. 2v To come close to someoneor something.
dod adv 1also Ko ogpananap ka batò, ilud dod. When a child crawls, it also scoots forward. Songo og-amag dod ka kayu no bulanbulan ko mausilom. The bulanbulan plant also glows when it is dark. 2still Takas to pog-ampù ku, niglayag dod ka ispat ku. After I finished praying, my flashlight still shown. Ka mgo buyag, namanghò ko du-on dod ka mgo bo-ugan woy sobsob. The older people were looking to see whether the creeks or springs were still there. 3same, as same meaning Ka sikan no agum woy ka poghimu, sikan dod no kinagian That word agum and the [word] make, it has the same meaning (lit. same speech).; Ka sikan no agum woy ka poghimu, sikan dod no kinagian
giba 1v To hold on the lap; (also to indicate relationship of siblings to one another). 2deriv n Younger sibling next in age. 3v To be the younger sibling next of age. Panganoy si Tungonu, oggibo-on din, inoy ni Dusing, gibo-on to inoy ni Dusing, inoy ni Luluy. Tungonu is the oldest, after him comes Dusing’s mother, after Dusing’s mother comes Luluy’s mother. 4Relationship between the older and younger siblings closest in age. Pagibgibo-oy si Lugtom ki Gibangon. Lugtom has the older-younger sibling relationship with Gibangon. 5v To sit on someone's lap.
hari 1n younger sibling; a younger cousin [younger brother or sister. In a comparison, also used of a relative which is younger than another.] 2Older-younger sibling relationship. 3To be in relationship as siblings. 4v To have children one right after the other. 5v ?? 6adj younger
inagak 1v To go ahead of (as hen with chicks) Ko ogmanggi-anak on ka manuk, og-inagak on to mgo piak din ko ogpangalkal no ogpamanghò to igpako-on to anak din. Oghun-a to mgo piak. When a chicken is a mother, it goes ahead of its chicks when it scratches as it looks for something to have [her] offspring eat. She goes first. [A dog will also go ahead of its owner on the trail.] see: hun-a 1. 2v to put someone in front of oneself, or have [someone] lead Og-inagakon dut kakoy ka hari. The older sibling has the younger sibling lead [on the trail]. Ka oghun-a oglosut, ka hari su og-inagakon to kakoy. The one to be born first is the younger-sibling because he is put in the lead by the elder-sibling. [When twins are born, the first born is considered the youngest because it is their custom to have the youngest go ahead, or lead, on the trail. The older sibling follows the younger apparently so that he is there to protect the younger one.] 3To follow around, to be led around.
kakoy 1n Older sibling or relative. [The very oldest sibling is the panganoy.] 2Younger-older relationship.
kolid 1v To give as a farewell gift when a guest, or relativeleaves. Du-on igsug-ut to apù no buyag no kuddò woy babuy no igkolid on to apù din no igpabolow to apù ko og-uli-on. The older person who is a grandparent gives without charge, a horse and a pig as a farewell gift for the child to take with him when he goes home. 2To fall off of something. 3To flick something off.
logoy 1v To cause/predict (??) bad luck, i.e. a baby’s persistent crying which is said to result in the death of a parent or an older sibling before the child stops crying. Ka batò no ungod ogsinogow taman to kapawa-an ka pogsinogow rin, sikan ka ogngaranan to oglogoy ka sikan no batò. The child who is always crying, [and] his crying is until daybreak, that is what we say (lit. call) that that this child is causing (predicting??) bad luck. 2n Lymph nodes in the neck, armpit or groin or sublingual glands Oglogoy ka kayu ko dakol on. If you accumulate a lot of firewood, it will bring bad luck.
ma-ama 1n Brother of a girl; male cousin Ka amoy ni Buruy, ma-ama to inoy ni Elena. Buruy's father is Elena's mother's brother. Ka boi no du-on sulod din no lukos, ko kakoy woy ko hari, ma-ama rin sikandan. A woman who has a male cousin, whether older or younger [than she], will call him “brother” (or “male cousin”). 2n A male cousin to a girl or woman. Si Jeremy ka ma-ma-ama ku su inayon ku ka inoy rin. Jeremy is my male-cousin because his mother is my aunt. [In the example below, Jeremy is considered to be Arlyn's male cousin because Durung's wife is her mother's first cousin and therefore considered to be her aunt.] 3v For a woman to address her brother or male relative as “brother”. Ko du-on ogkasulod-sulod din no mgo lukos, songo ogkama-ma-ama rin dod sikandan. If she has male relatives, she also calls them “brother”.
maan n Thousand. Ko ogso-ol ka mgo buyag to salapì, ogligkat to songo gatus taman to songo maan no pisus. When the older people add up money, they go from a hundred to a thousand pesos. [Among the younger people, the Ata Manobo term maan “thousand” has been largely replaced by the term libu.]
mamò 1v To chew betelnut. Ka mgo buyag, ungod ogmamò to mamo-on, kalisow, apug, alag woy manika. The older people always chew cultivated betelnut, wild betelnut, lime, alag fruit and manika leaf. Ogmanmamò su naan no ogpakogal to ngipon dan. They chew betelnut because they suppose that it will make their teeth hard. 2deriv n A larger variety of betelnut which is cultivated. 3n Betelnut container.
nasì adv contrary to what one might expect, surprisingly, anyway; in spite of Nabaliung ka pogbantoy to buyag no ubal su ian nasì ogbantoy kandan ka anak dan no pilas. The watching of the older monkeys is turned around because surprisingly it is their offspring, [the] baby monkey, which is the one to watch out for them. Ka otow no konò ogbayad to utang din, nasì ki og-ubati to ogbayad kun kandin. The person who doesn’t pay his debt, he contrary to [our] expectation, he lies to us saying that he will pay. Agad to nigbolog ta to konò oghondiò to kamot din ko og-angoy to ogkako-on dan su mabogbog lagboy no bolog, nasì on man nighondiò no nigsagad on to mangayow. Nigpupusil. Even though we warned [that person] not to go to his field to fetch something for them to eat because there was a strong warning, he went anyway and was hit by the raiders. He was shot.
opus 1v To finish. Ko konò ogko-opus to kagi, konò tad ogkatagaan ko nokoy ka ignangon kanta. If the speech is not finished, we don't know what a person is telling us. 2vs To be finished. Ko ogko-opus ka sigariliu no ogkatutung, ogkaragdag ka alibu rin. When a cigarette is finished burning, its ashes will drop off. Ogpokodo-ig ka hapuy to dakol no kayu. Woy ogkaparong ko ogko-opus on ka kayu. The fire of the large trees keeps burning/smoldering. It will not be extinguished until the wood is consumed. 3deriv n The end of something. Ka ko-opusan to tagdoy to homoy, diò ogbunsud to pogkohinug. [At] the end(s) of a cluster of rice grain stems, it is there [the rice] begins to ripen. Ko ogbibinayu ki to homoy, igbagdak ta to ko-opusan to andu. When we pound rice, we strike it with the end of the pestle. [The tagdoy is a group of smaller stems, or panicles of grain which form the head and are attached to the stalks by a single stem. Some objects, such as a stick, has two ends. So in the case of a written word, ko-opusan applies either to the beginning or the end of a word.] 4deriv n Extention or extremity, as of the body Ka ko-opusan to lawa ta, ka pa-a woy bolad woy ka ulu. The extention(s) of our body are the feet and hand(s) and the head. Malalab ka sulang to kalusisi di mohilow ka ko-opusan diò to tongol din. The headdress of the of the love bird is red but the extention [of the headdress] there at the back of its neck is green. 5v At a deeper level or underlyingly Nabolongbolong ka otow to ungod ogsinogow ka batò, di diò to ko-opusan [to goinawa rin], na-aras woy niglomoton din on ka batò. He was amazed that [the child] was always crying, but in his underlying feeling, he was agitated and he was insulting the child. [That is in the final analysis or extended meaning.] 6v To extend in a straight line or to be at the end of something. Malu-ag ka doun din no ogpoko-opus to lawa to sikan no kayu no kapigsula. It has wide leaves which extend in a straight line from the body of that kapigsula tree. 7v To line up one after another Ka kinagian no amba-an, darua no otow ko tatolu, og-opus-opus to og-ambò. As for the expression amba-an, two or three people line up one after another to float on some object. [such as in the following example where several people lean on the same log to float, but they will not be facing the same direction as they will be on opposite sides of a log or piece of bamboo.] 8beginning or end, ie of a word 9One behind the other. 10To line up in rows.
