Search results for "tabak"

agap 1v To race, involving just two people. Darua ka og-agap no ulì diò to baloy. Two people will race [each other] to return home. Nig-a-agap ka darua. The two people were racing [each other]. 2v To race one another, esp. of three or more people. Ka sikan no ogpa-ag-agapoy, li-agan. Ogtagù to saku no ogpallaguy. Ka ogpakaponga, ian ogpakaro-og. That [word] race each other is a game. They get in sacks and run. The one who is able to finish [first] is the one who wins. Ogpa-ag-agapoy ka mgo kuddò. The horses are racing each other. [such as in a game with multiple participants or when racing horses.] 3v To chase and catch up with someone or something. Ko du-on darua no ogpalawod no ka sagboka oghun-a, og-agapan ka oghun-a. If two [people] are going downriver [by raft/canoe] and one gets ahead, the other will chase and catch up with the one which got ahead. [The term agapan “catch up” includes the components of the words gapun “chase” and ogko-umaan “overtake”.] osyn: liu 1. 4vs To be overtaken and passed so that the other person will reach a destination ahead of him/her; beaten to a destination. Ko du-on taga Maguimon no ogligkat to Patil di nig-ulì on sikandan, no du-on nasinundul no og-ulì diò to Maambago, kagi sikandin to, “Ogka-agapan ka Usì.” Ogtabak ka taga Maguimon to, “Balagad. Hun-a ka rò du-on.” If there is someone from Maguimon who is leaving from Patil but he has left to return home, and there are others who have followed later who are returning to Maambago, they will say, “Usì, you will be inadvertently passed up.” The person from Maguimon will answer, “Nevermind. You just go on ahead.” Darua ka og-agap no ulì diò to baloy. Kagi to sagboka, “Ko ogka-agapan ka, koykow ka ogsakaru. Two were racing to return to the house. One said, “If you happen to be beaten [to the destination], you will be the one to fetch water.”

andu cf: losung 1. n Pestle such as used for pounding grain; a metal rod used as a pestle for tapping tabacco. Ogngaran to andu ka igbinayu woy ko igdokdok to mamo-on woy ko tabakù. That which is used to pound [grain] or that which is used to tap betelnut or tabacco is called a pestle. [Term also applys to a a small pestle used with a small mortar for pulverizing medicine. The small mortar would still be a losung and the pestle called andu even though the tablet is crushed and not pounded. DB 18/Jan/2006] spec: susu to dalaga.

bonnal 1n An accusation. Ko tu-tu-u ian ka bonnal to nakasalò, ogbotad dan on ka nakasalò to husayan. If the accusation is true that [a person] has done wrong, they will pay up front for the settlement of one who has sinned. [The leaders of the village will collect what is needed to settle the issue if the person accused doesn't have mon] 2v To make an issue or accusation about something; such as when someone takes a comment to be an insult so wants payment for the allenged offense. Ka ogbobonnal, du-on songo otow no ogkagi no ogmohushusayoy on. As for the person who makes an issue about something, someoneelse will have to speak in order to make a settlement [for the issue.]. 3To be convicted; to establish guilt Ogpatigda-an to kagi. Ogkabonalan on. Konò ogpakatabak ka otow. [They will use] speech that hits the mark. It will establish [the truth of the matter. The person cannot answer back. 4v To demand a retribution for assumed guilt such as ridicule or for not keeping an appointment; a forfeit. Ka otow dongan, konò ogkali-ag su maga-an ogbobonal no ogbuyù to dakol no ighusoy. As for people long ago, they weren’t able to play because they would be quick to demand retribution and then would ask for a large settlement. [Would apply to demanding payment for any other real or assumed fault. In the culture, if a stranger hears laughter he may assume that he is being ridiculed and demand anything in payment. If not given he may instigate a raid on the village or kill someone. If an animal is given scraps from someone and the animal dies, he may demand payment for the animal.] 5v For something to be forfeited as compensation for a loss. Ko du-on igholon ku to nati to kalabow di ko konò ku ogkato-od to igbayad, konad ig-ulì ka inkoholon ku no salapì su igbonnal on. If I have made a deposit on a carabao calf but I cannot follow through to pay for it, the money I paid to hold it will not be returned because it will be forfeited [as compensation to the owner of the carabao.]

bugsong v 1To obstruct, as a path or one's view. [DB comment regarding having words and meanings jumbled/pass by too quickly. (ck TA) DB contrasted this with a view from a mountain top that is unobstructed, straight and clear.] see: atang 2; ant: taloytoy. 2To be hindered as by clutter. Ko oghipanow ki diò to dalan no du-on kayu no napolod no konò ki ogpakabayò, nabugsongan ka ogbaya-an ta. Nabugsongan ka dalan su konad ogkabaya-an to otow. If we are walking on a path and there is a tree which has fallen and we cannot pass by, our pathway has been obstructed. Our path has been obstructed because people cannot get through.; DB 24/Feb/2009 Ko ogkabugsong, konò ta ogkakita-an ka ogkabaya-an. If something is cluttered, one cannot see where he is going. see: bunbun 1; ant: taloytoy1. 3To interrupt. Ko ogkagi a no du-on otow no ogtampod to kagi ku, ogbugsong. Ko og-ampawan din ka kagi rin, igdo-isok. If I am speaking and there is a person who cuts off my speech, he interrupts. If someone overrides [another's words] with his words, it is disrespectful to (lit. belittles) [the other person]. [as when a person's speech is interrupted] 4To be interrupted as of speech, or cut off as of electric current if uf a line has been broken Nabugsong ko du-on kinagian no konò ogka-ayun. [The meaning] is jumbled when there are words which don't fit. Ko du-on abogaru no ogkaro-og no warad igkatabak din, ogkabugsong on sikandin. see: tampod 1. 5To initiate. Ko oghunno-on og-unuk ka langlanguan, no ogbugsongan ka batò ka ogtulin. When the face [of a baby] fills in, then the child's growth is initiated. see: bunsud 1.

otow 1n A human being, a person. 1.1n Who is/are that person (or those people)? “Hontow otawa ka du-on no nigligad?” Nigtabak sikandan to, “Ligkat koy to Kapugi no du-on tu-ud noy diò to Patil.” “Who are [those] people who have just passed by?” They replied, “We have come from Kapugi no du-on tu-ud noy diò to Patil.” [This is a request for identity which is generally given in terms of where a person is from and other relevant information. It is generally not appropriate to request peoples’ names.] 2n An image or idol. 3vs To be born. Hondo-i ka no-otow? Where were you born? Ka mgo otow, no-otow no du-on mgo mata. As for people, they have eyes when they are born. [This term applies also to animals and other living creatures.] 3.1vs To be born in a live state, such as certain fish. Ka po-it, ka alu-an woy ka pantat, ogparagas ogko-otow ka igpanganak dan. The po-it fish, the mudfish and the catfish are directly born in a live state when they give birth. 4v Birth, of people or animals. Ka batò no ogko-omaw, ogligkat to pogko-otow rin taman to ogkabuyag on sikandin no omaw rod ian sikandin. As for a child who is mute, he will be mute from [the time that] he is born until he has become old (lit. it comes from his being born) until he is already old that he will still be mute.) 4.1v Age. Du-on anak noy no do-isok pad, mgo songo tu-id pad ka pogko-otow rin. We have a small child [whose] age is about one year. 4.2v One's life or manner of living. Ko og-ay-ayaran ta ka batasan ta, ogmatapid ka kanta no pogko-otow. If we are careful about our conduct, our lives will be orderly. see: batasan. 5v To be brought back to life; to revive as someone who has fainted. No-otawan on. (He) was brought back to life [from death]. [DB indicated that no-otawan is similar to no-uyag but lo-in ka tu-ud “they have a different purpose (i.e. sense)”. DB says the no-otawan “reviving/recovering [from death]” is a result of nig-uyag i.e. of God “having given life”.] osyn: uyag 2; see fr.: alimukow 2. 6v To materialize or to make an appearance as in a vision or dream, especially of spirit beings but also of people who may appear in a vision. 6.1n A vision, especially the appearance of a person or spirit in a vision or dream.

pangabaga 1n a spokesperson or representative of a higher leader Pangabaga a nu; igkarua a nu no igbuyag. “You are my master/leader; you are my second leader.” Kagi to songo otow, “Uripon ka na-an nikandin.” Ogtabak a to, “Ho-o ian su pangabaga a rin.” One person says, “You are his slave after all..” I will respond, “Yes indeed because I am his pangabaga “representative” (??). [DB said it is like this person has been ordered by his leader then he is recognized by the people as their leader because he carries the authority of his leader. DB also said pogbuyagon is now being used more in the mountains to refer to a leader.; DB said that this representative has been ordered by his [own] leader. Then the people will recognize the representative as their leader. He also said that pogbuyagon is now being used more upriver.] 2 3 4 5 6

pulù 1n The very top of the head where hair parts in different directions. [Some people have two or three places where the hair parts in different directions.] 2n Island. Pulù ka Cebu su tibò woig ka ilis. Cebu is an island because its edge is all water. [A pulù “island” is a portion of land which is isolated from other land by water. If a portion of land has become isolated from the rest by a flood, it is napulù.] 3v To become isolated, such as land which has been separated from other land. by water. Ko du-on tanò no nasamò to woig no nigsamba, sikan ka napulù. If there is land which is left over by water which has flooded, that is what has become isolated. Ka tanò no Mindanao, su nalingutan to dagat, napulù no tanò The land of Mindanao, because it is surrounded by the ocean, it is isolated from the land. 4v A leftover section, such as of field not yet weeded or harvested. Songo lian na-an dò ko kapulù. When the leftover section [is harvested] there will be just one basketful left [to be gathered]. [DB said in the following example, it seems the people have purposed to leave a section.] osyn: samò. 5v To section off, as a portion of land. Ko du-on ogsamo-on ta no ogboni-on, ogpulù ki diò to ilis ka maroyow no ogkabonì. If we have [a part of the field] which we will leave over, we will isection off that good part near the edge [of the field] for seed. Kagi to songo otow to, “Maniò to so-ini no nig-alad?” Ogtabak koy to, “Nigpulù noy su ogboni-on.” A person says, “Why is this fense [here]” We will reply, “We have sectioned it off for seed (lit. because it will be seed.) osyn: indan 1. 6num Ten. 7Tenth. 8Ten days.

tokod v 1To recognize. Wà ka tokora su niglobag ka bo-bò nu. You were’nt recognized because your mouth was swollen. see fr.: tolom 2; see fr.: abin 5.1; osyn: tilaa 2; see: tilala. 2acknowledge 3cause to be acknowledged Ko nigtokoran a nu rod no duma nu, songo nigtokod nu rod si Unisimu. Ka tabak to so-ini, “Maniò to konò ki ogtokod to duma ta rod.” If you acknowledge me as your companion, you also have acknowleged Unisimu. The response to this is, “Why shouldn't we acknowledge [him] when [he] is also our companion?” [The word for “recognize” is often used in the sense of “acknowledge”. DB said that in the following exchange, if a person did not respond to the challenge to recognize/acknowledge someone, it would imply that the person did not care for us any more. (ck TA is tenses of example are correct as recorded.)] 4Cause to be recognized, as a name igpatokod to ngaran cause [someone's] name/position to be acknowleged [as great] 5imply Ko konò ki ogkasagman to duma ta, ogpatokod to mariù ki kandin. If our companion does not pay attention to us, he is letting us know (lit.causing us to recognize) that we are not closely related to him. [The form below would be a deliberate action.] 6To let someone know something, that is, to indicate Ko moon-ing on ka alibutod no ogna-asna-as, ogpatokod to nokoghulanghulang on to galung no pula. When there are many grubs which are making a whispering noise, it lets us know that the [grubs] in the palm trunk have broken through [to each other] knotched palm. Ko oglanos on ka tibolus to agoloy, ogpatokod to ogtasikan ka agoloy. If the tassels(s) wilt, it indicates (lit. causes to be recognized) that the corn is being blighted/diseased.
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