Siųa
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KathTheDragon
- Smeric
- Posts: 2139
- Joined: Thu Apr 25, 2013 4:48 am
- Location: Brittania
Re: Siųa
That's one big book. Just think of all the trees you killed to make it!
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Pazmivaniye
- Lebom
- Posts: 198
- Joined: Sat Apr 10, 2010 5:51 pm
- Location: Marye Ketu, Paleta Giradai 10056
Re: Siųa
I very much want to be at this point some day!
(sorry 'bout them trees)
(sorry 'bout them trees)
Re: Siųa
Update of the Nitįaka Siųiko.
Kįala
Suikildi tsamnitasia oalmo Siuragi, keuhka įihta. Ikirruni 20 (iesġadi) gįekesġuoma igįa en kįalkibma-ůt. Osoavku onta motta ṡines kolta unokkųi Sipsi okua Kękiesiustagi, siarįupůmamo kolta ṡines unokkųi Aingo osoavkotu katta tabba. Ůmġuolkiįo kikarỷhhi 435 (keįu guoma mųitra tsiṡi) maidġomnihta aṡṡi Hokliṡes sarakka. Aidlepůmamo ṡines da gagulka-ne netva Neųihisko, ųaraiko ṡineska benkahteri 135 (giabmi mųitra tsitta) maidġuoma kõuįa Kįuomṡin te Kįevvi ġųe, selo sytrotima. Sorhi oa kůadna biekkula Kękiekįalkima, daiko męrarõ sidva kokket. Inda etta Sipsuṡesima rỷhhima unokkųi Rỉhri te Kelṡin eura dedna. Suṡtaṡen oa Aingoka siehteri 200 (eṡi guoma) maidġuoma kõuįa, rủ sisella kįalka siųikodi.
Tommitęgįita on sievvi gįekesġuoma estodna igįa ogmo Kękiesiustagi sahra Tatimragi (suikildiri kõ temme aṡṡi), osoavke įu muṡid kůanamo-uli. Kękiekįalkaska bůinderi on ųara dednumotsi Sarsirit, Onnįu te Okna taga, miullil komo ehmi Tatimstatsita kekkotta-hi. Ůnnů keutseįeibma Suṡkękiekįala sahra kįala Aslastagi, tagįil kõ miegįari salakka, kommil rakma osatari, ųara taga Sipsuṡeska 215-260 (eṡi guoma tsỉhnet-eṡi guoma nietsġadi) maidġuoma kõuįa.
Medde 265 (eṡi guoma nietsġadi) maidġuoma kõutęgįta bůinderi oa Suṡįỉkiekįala, osviri onta Sủkųisġamoika oda, tįỉkka tona takekkita oda, Kolmoika katta te Hadlġogįo. Onokki on Denṡigi įogįihni, nokkari ka ‘deno’ ỉrid.
Hadlġogįoika tįỉkka Suṡįỉkiekįala Įỉkiekįalkibma selo unokkųi Tsõki, oat eṡut kůanamo siųikodi. Hokisuvvi Ẻnumeita Tsõkmo, oųarat Hadlġogįoika 500 (tsiṡi guoma) maidġuoma kõuįa. Ųara Ẻnumeika siehteri 65 (nietsġa tsitta) maidġuoma kõuįa Nenniųauki, medde 65 (neitsġa tsitta) maidġuoma kõutęgįita oa Regna, sahra dedna sisella Įỉkiekįalkima. Ųara Ẻnume įampo Riekka, sahra toatnededna ataneila kadlġõ kįalka Siustagi, kemotoatġuli Siuragi te ůrkoloni saįo. Onokki on Heṡṡigi įogįihni, katibogįu de nonuttaika tatimstagi ‘hego‘ nokkiutta-hi, suikildiri kõ vetari aṡṡi.
Atai on rakma sitkitse te maṡmahhabme Tatimragi, otki ka salmiegįabme te Aslaragi te Denṡigi, õskai kemunokkotiįas mimi Maṡmoski. Mahha on ketsġo pỏumi te sỉhhumi Heṡṡigi, toatġuli on.
Kadlkadlkųa, oųavvi Riekunika įỉkia Sohtįaita kękia 1835 (netsġiabmi esta guoma mųitra tsitta) maidġuoma kįalka Siustagi, te Suṡtaṡeska siehdia te Sohtįaita biekkia, 1000 (netsġuoma) maidġuoma ůlla.
Da kõ Siustaįagi eṡudna nedda inden denari, kůanamo te gaulkka. Tatsaimna on retsotsita muohtaita mopiko oalmo, kosokkil on piegįista mopi mahrutta. Medde inda ‘aġlen’ oni-nokkiu, oa ůrůma, usoti sġůppi maṡka mahhami sippi kidli akami duįo. Utatski ue bana sytrotima. Uloliuts maįa nįoabbunolteta a, ikiri tsamṡita ṡoṡli atoraġ on sara on seba. Piagįuari onta tsamġa, saibba katta radlvaįabmeka, teuġġa on sobmate on ỉlkobmate osġe.
Totõka
Totõka oa suingeoten sokuroakkenta Siustagi. Da on attįaita tontavvi koṡigi attįa-nen sahra lillu, da on svottaita tontavvi toabigi svotta-nen sahra vilo, utatski kõ uetari nůirhi. Sůite utatski, ue kemamomi-nen hokoakimi-hi. Adda attįaįa-nen tobori sahra koalgi, nỏ takeri svattaįa-nen sahra pẻsi (tveliu), utatski kõ ue tveluri ki kvesi sahra tyry koaltsa nỏ kvena sahra ṡini koaltsa, sůite pyddįi sahra tyry pẻta nỏ pydna sahra ṡini pẻta. Orirra ungitegįi epieibma te tůlrimoibma Siuragi.
Veimna
Oveimiuts e Siuragi, otis ketsġo totõrita riekumi-nen sahra tatikkita to nalbi. Tobimitta tatsůi onta oti totonta balha sagva-nen somi estoi oveibmu sahra esetvi, oni įu otoabġuloti ki ỉskigi-ůt. Hanni kõ otoaġuli sagna te tobimi boaltta. Sapru tamġusoti eskvarre maggįa totonta mủbma nalumi-hõ, sahra nelimitta ki kosomi, oni įu okoasġulioti ki somigi-ůt. Sidnis kobaika soantįaima ảlįa įevtįa seiskįotima ůatta. Oveimiuts e Siuragi, keulari soangi. Soantįa tevu, saibba boalsagvaita nuįa gaiskkita deikoi. Sidniuts mai a ůat, kesa rebomni, toḥḥa nalumi te riekumi halkaita. Atai on miasġi soantįaima siųikodi, ukvari kõ sagva riekumi kevta te umeitvi boaltta nelumi kevta. Kommil on hagįen te moġiįen, rodlủli ka ṡoṡi. Soantįa ahha, etsa kemỉngi deita omna kỉ. Ketsġo on sytẻu ikůkůa tatikkita-nen sindu atana (õska mahhįi) nalbi kỉ, ỉlka nelimittaita-nen rolotta riehpi kỉ.
Sikkenka
Nỉnni-ḥa okįokite kįuṡka sa totonta-hi, oti on kůsġamita atantanna unokkųi sikkenka Siuragi. Sem onta keumahhi heįetįai ki sikkenka-ůt, suikildiri katta kobai soakkia totta unokkųi okna ki ṡoṡi. Įeibma dedna tammi ongamo. Įeibma selue tvomma nỏ temme aṡṡi gagulka teuṡirre denari. Aingo oa gagulka siųiko tunneila, indaįo giabmie ongamo.
Suikiltsa
Suikildi kobai soakkia atakka unokkųi okna Siuragi. Soake on ůbůhma totonta, õskaḥõ motta keitta, da ka okna etta totõrita, unokkųi vangoko. Da įeita ṡiaggelibmis birgira te kehhura oknua. Ųara ongamo tatakkia kekila pipid-nen gagi, iokota panraka te liarkodi, opůtsti ogauldõ neni sa maski. Oaki on nonutta ‘kekila’ tontavvi keulmi, orirra de uoli, kįokota įaingoka-nen kekilli aṡṡi Siuragi.
Heįetįai on eitaįo sủpimo, osviri nỉdika nỏ mulįomika oda, isẻumaįo ka sasakkibma saldamġa otġamo kvekkotsta.
Ṡỉnkate eppi soakna gįaungika da Siuragi, tsatsaupri eytkůltse. Eitaṡi ůngůsti eiddu-uli Siura. tįoti avvi sa totõka kadlka ketsġo unidlis osokenta. Kisġilontemġů kukkįuhko toḥḥabmolla Siusta neidnobi ṡigįu nỷlly.
Õska udįiki on umehi on ongamo. Sapru on ue koṡtet tatamanisbirhoima etta unokkųi alppot, karakka įeibmotima, dįikmua ka teukue iemiskena. Sủbmil umehi ketsġo sogvilmamo meimeri gala salulkika te asġakika.
Ongamo siġa, õska ųara nehon, auhneni mi na ogauldi te ogetildi saįo tvatả te ỉṡpa. Usotsi ihha sõkkita, kvarruttaita te nảtįaita nios tatimannin. Kidli oa ihha niosia natġa sahra ketġuska keltari akka. Uṡemi on, utakona mi keltaribma tamiditse sa, mevka kõ ůrůddįa, tsuogga mimi manta hįeudi-ha deita Siuragi.
Nios siġa, gamahha ongamo eltari nỏ hủnamo, omei, ukedi, utigi te niki saįo Siustagi.
Gagolkon
Da tamosi radeddõ atįehtsġotuma lolmahhotuma sesveṡieika omoḥimo-nen ailit ṡoṡi Siuragi. Katiġari sasli enesti kįutįi unokkųi movpi. Mahhumi onta mopikoima-nen sikken, pihhu katta kůtůhrõ sikkes-ne gakỏmi. Gatkeitsġa aġmika Siuragi tegįonta rumu imisi, lolmahhauts daġe de imisti ola sikken, įalki kįuṡpa-ne ogat, usotiti kõ ihha en vůlommi. Unokki vůsitas ůatta.
tįiba ki gagulkua-ůt atana kemobiġota Siuragi, imůkvi nỉvka-ḥa mopiko-nen te inoaksi nỉvta-ḥa mopiko enehmõ-ne. Kvaulis ketsġo ůrkolohrõ-nen gagi saslusikken. Da komo senni tunna meġie ůrůųen teukeknami. Gaulkkika ỉska de iįomu tamottaitagi sahne otina, ỉdmi mopiko oųaltanna, sahne geudlusta meġie-hi osatari, netvua ka gagolkon. Kemotoatġuli avvi Siustagi mumma nỏ kinaubi ġųe a on, piusti ka gaulkka atantanna, ųara ka somigi te ỉskigi toḥḥeli seppen otarvodlimi.
Tvata on gaulkka nįelli, ugoaka kõ nįelta eṡmi, somigi on ỉskigi on. Diehko on ogetildi te ogaulda soġemme te movpuremme eṡmi, lolmahha ka ototġulenta-nen ednet kekna keųulos te moadġula taga svaltonta nįaṡṡitseka. Utatski ue niṡka enedni elio nidma. Nįaṡṡiuts daġe de somi, gasůivvi-mi vivtenra, irõra nỏ aykõra, sapru usikkote katubiahta, tįiba oda, sadnu dona ůhõ movpi-ha sẻ usotsi ỉngisa ỉngi sġaįota. Pihhu sidnote totta gįekehi, etta nỏ motta gįekehi, medde singelote. Unokki ubiobba tomma katubiahia. Õska męrahmi onta uįobmoita gaulkkita-hi pedninha, sapru hokiġotumari katta topisi-mi seita, oa errimo keṡerroti suikilditse toaddįita totonta tęġů to topisi. Saupihtsġa on da totõria inintanna topisi, alla debmi omagįelma ekue taukukka eukabmeta seita.
Kůkiket Ůrkolohrõ Keu
Totta ekue kevta įasukka, damġa, nůųetsta, tulmuma, usatahi enetsi mopikoibma te nitįakadi taga mangosvamo balha hemme te omobmo ki Siuragi. Ųara uįomaskka mannįa ailit ṡoṡi ta ototġulen-ůt. Sarai de ůrkona Sigotįagi te Onotįagi ůn Saṡkaba, sahne svysġiti gagokỏi e. Totta on ůrkolohrõ-nen keu siarįaka te sehkahka Siuragi, ehmi kõ sauhhįahita, soaġġokita te nỉldita kįõhõ, sarai de hįayt ůrkonaįa Siustagi hįaydde sarai otoatġuliri. Iriragi unokkųi siarįakva te Ġůġůragi sehkahkaųa. Kůlmalagįen medde mopiko, opohmi katta syngyhmõ atarkelgie tavtedna samnarõ. Ỉnta on utkagįen enemma kohko kintuttta kevta, ỉlubiġumi de nalonta. Oveimi on Siura enemni kůtůtsi soaġġokita-ne, oveimi sůite kinagi enemni totõrita siųikodi. Utatski sarone tamosi-ůt kỏtotiṡi tammi sauhhįahi nonga imisti on tamottagi on.
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Territory
The Siwa people inhabit a large belt of forest from East to West. They arrived to this land within the last two thousand years. The ancestors of Eastern Siwa settled around three lakes called Sipsi. Most settled around the southwestern point of the lake, called Aingo (narrow-lake). The 130km long shores of the narrow Hokla lake is sparsely populated. At the other end of the lake, Neųihisko is another important community, with Kįuomṡin and the sacred river Kįevvi about 40km northeast from the lake. The northernmost settlement of Eastern Siwa territory is Sorhi, whose dialect is difficult to understand. The two eastern lakes of Sipsi, called Rỉhri and Kelṡin, are home to a few Siwa villages. About 65km south of Aingo is the lake Suṡtaṡen, the southern edge of Siwa territory.
Within the first thousand years, the ancestors of Eastern Siwa or Tatimragi (they live by lakes, temmu) expanded further west and established various villages.
West of the eastern Siwa territory are the three villages of Sarsirit, Onnįu and Okna, whose dialect differs slightly from eastern Siwa dialects. Together they form the mid-eastern territory or the Aslaragi territority (they herd caribou, salama). They rely more heavily on caribou herding and lie about 65-80km west of lakes Sipsi.
Still 80km further northwest is the mid-western territory, which consists of Sủkųisġa river, which connects the East with the West and Kola (‘ridge’) and Hadlġoi. These Siwa call themselves Denṡigi, as they call the arrow (ỉrri) ‘deno’.
From Hadlġoi, the river Tsõki connects the mid-western territory with the western Siwa territory, second largest Siwa population. Tsõki flows into Ẻdnu bay, 150km from Hadlġoi. 20km south of Ẻdnu is Nenniųauki, and 20km further is the southernmost village of the western territory, Regna. Across the bay from Ẻdnu is Riekka, the biggest trading village of all Siwa territory. There, Siwa trade with their neighbors. These Siwa call themselves Heṡṡigi, which corresponds to the Eastern Siwa word hego ‘salt’, as they live by the sea.
Eastern Siwa or Tatimragi rely mostly on fishing and game hunting. Many mid-eastern Suwa, or Aslaragi, and mid-western Siwa, or Denṡigi, practice caribou herding and hunt beavers, which is why they are sometimes collectively refered to as Maṡmoski ‘game-people’. Western Siwa, or Heṡṡigi, are known for their seal and whale hunting and trading.
All in all, from Riekka in the west to Sorhi in the east, the Siwa territory spans about 550km, and from Suṡtaṡen lake in the south to Sorhi in the north, nearly 300km.
Siwa people live in about two dozen villages, settlements and communities. Each band of hunter receives a vast hunting territory, which is allowed to recover periodically. There are even so-called aġlen, which are areas where it is neither allowed to hunt game nor cut wood. It is considered a sacred place. When left to grow back, all kinds of beings come into the forest, some benevolent, some malevolent. They heal the forest, and they must not be disturbed unless one has asked before hand and made a sacrifice.
Family
The basic social unit of the Siwa is a family (totõka). The brothers of one’s father (lillu) and sisters of one’s mother (vilo) are considered parents, and their children are one’s siblings (kemamomi). If the father has a sister (koalgi), or the mother a brother (pẻsi), they are considered uncles or aunts (tveliu), and their children are cousins (tveluri, or kvesi for son of father’s sister, kvena for daughter of father’s sister ~ pyddįi for son of mother’s brother, pydna for daughter of mother’s brother). Siwa always distinguish older siblings from younger siblings.
Generally, when Siwa marry, the husband will join the wife’s family. The first man to get married usually unites with his bride’s family along with his sisters. If a woman gets married first, her brothers may be sent to her husband’s family.
Marriage
Generally, when Siwa marry, the husband (nalbi) will join the wife’s (riehpi) family (tatriki). The first man to get married (esetvi) usually unites with his bride’s family along with his sisters. It is then said that these women ‘become sisters’ (o·toabġul·i), such that the bride and a man’s sisters ‘become sisters’. If a woman gets married first (eskvari), her brothers may be sent to her husband’s family (nelimi). It is then said that these men ‘become brothers’ (o·koasġul·i). This lasts from the wedding in summer to the following early spring. When Siwa marry, they observe wedding (soangi). Before the wedding, bride (sagna) and groom (boalhi) may not see each other for a month. During that time, each will learn the skills to honor (the title of) wife and husband. Siwa marriage is a big celebration, as the bride is crowned wife (u·kvar·i ‘to be crowned’), and the groom is knifed husband (um·eitv·i ‘to be knifed’). People eat and drink a lot, and everyone wears fine clothes. After the wedding, the new married couple (omna) begin their life together. It is the tradition that the new husband offers a large catch (often a bear) to his family as a thank, and the new wife offers her husband’s family new clothes.
Bands
Because of how their families intertwine, Siwa organize themselves into larger groups they call sikken. These bands do not hunt together in the winter time, but in summer, they all live in one long house called okna. Many long houses form a village (dedna). Two villages or more on the same river/lake form a community (gagulka). The largest Siwa community is Aingo, where there are hundreds of long houses.
Housing
In the summer, Siwa live in large houses called okna. A single okna may house several families, usually 3 or 4, though okna for two families exist, called vangoko (lit. small okna). Okna are permanant structures, made from logs and bark. Inside the okna, there is a hearth (kekila) and its smoke hole (pivpi) surrounded by the homebench (panra) and the guestbench (liarkko), where people sit and discuss (kekli ‘to sit around the hearth’). From the word kekila, there is also keula ‘to observe a ceremony’, because Siwa people have always centered (lit. ‘weaved’) their lives around the fire.
In the winter, winter camps (sủvpi) are built, which consist of cabins for keeping (nỉ) or smoking meat (mulįo). The tents (sasame) are covered by thick warm caribou skins (saldamu).
Siwa people are so good at building shelters that dying out is nearly unheard of. A Siwa man knows how to build any type of house. Building a house is generally done by whole families cooperating. It is said that even the best beaver cannot outdo a well learned Siwa.
Okna are often decorated and painted. There may be carvings on the two entry beams (alppot) which form the door (karaka), they often display animal carvings. The front of a house (sokvilma) will generally be painted black with paint made from tar or sap and black ashes.
Besides okna, there is often a speaking house (nehon), where elders and leaders meet and discuss side-by-side. Only men, married women and widows may enter the nehon. The nehon is traditionally the only building where there is an above ground floor (natġa). It is believed that by avoiding to thread on the ground, Siwa show respect to the environment, and therefor hope to gain its favor.
In addition to the nehon, okna are also accompanied by a steam house (eltta) or a steam tent (hủdna), where Siwa bathe, are born, are cured and die.
Communities
The majority of Siwa are hunters who must constantly stalk and follow the animals over great distances. Siwa inherit responsibility (sasli) for a known territory called movpi. A band must hunt on their movpi, but may make deals with other bands. Siwa uphold the belief that animals see no boarders, and if a band has been hunting an animal that crosses into someone else territory, they may pursue it, but only it. This is called vůsitas.
These large territories mean that Siwa must agree with each other on where one’s territory begins and another’s starts. Usually, the band responsible for a land will summer with his neighbors. Thus, summering is an important time for the planning of the coming winter hunting season. Communities are important because they allow hunters to be better organized, have access to larger areas, which renders their hunting more efficient. Larger communities thrive through trading within Siwas and with other non-Siwas and often, one can find able men and women with very specialized skills.
A community is headed by a chief (nįelli). The chief is chosen by a council of elders (eṡmi), women and men alike. The council meet regularly and discuss the economy (soġemmy), their territories, keep track of trading relations, organize ceremonies and also maintain order by advocating punishments for crimes. Siwa consider certain offenses to be crimes (niṡka). If a man commits a niṡka, such as stealing, killing or hurting someone, he may be placed in exile (katubias, lit. ‘being thrown out’), which means his hunting territory is no longer his and he cannot live where he used. This can last one, two or three years, or even be permanent. A person in katubias is called ubiobba. It is often hard for ubiobba to return to their community. They must often resolve to working as helpers (topisi). A topisi is someone who works for a family in exchange for housing. Generally, wealthier families have a topisi, as they can concentrate on producing valuable goods.
Relations With Neighboring Tribes
Siwa trade goods such as furs and leather, tools, clothes, rights to certain territories and information on the migration of birds and game. The majority of this trading happens within the Alopian tribes (uįomaski). Because the Siwa language is closely related to the Sigori and Onori, it is easier for them to communicate together. Siwa trade with their neighbors to the south-west and south-east. Their languages, cultues and faces are different, such that Siwa are not closely tied to them, nor are their trade relations. Siwa call these people Iriragi (cf. iri ‘bark’) in the south-west and Ġůġůragi in the south-east. There have even been wars fought over territory. No one lives on from the last great war. Some boys are still trained as warriors, because the skills must be passed on. Some Siwa marry into other ethnicities, and some foreigners have been married into Siwa families. It is said that a good hunter will know how to deal the many languages of animals and the hunters.
Kįala
Suikildi tsamnitasia oalmo Siuragi, keuhka įihta. Ikirruni 20 (iesġadi) gįekesġuoma igįa en kįalkibma-ůt. Osoavku onta motta ṡines kolta unokkųi Sipsi okua Kękiesiustagi, siarįupůmamo kolta ṡines unokkųi Aingo osoavkotu katta tabba. Ůmġuolkiįo kikarỷhhi 435 (keįu guoma mųitra tsiṡi) maidġomnihta aṡṡi Hokliṡes sarakka. Aidlepůmamo ṡines da gagulka-ne netva Neųihisko, ųaraiko ṡineska benkahteri 135 (giabmi mųitra tsitta) maidġuoma kõuįa Kįuomṡin te Kįevvi ġųe, selo sytrotima. Sorhi oa kůadna biekkula Kękiekįalkima, daiko męrarõ sidva kokket. Inda etta Sipsuṡesima rỷhhima unokkųi Rỉhri te Kelṡin eura dedna. Suṡtaṡen oa Aingoka siehteri 200 (eṡi guoma) maidġuoma kõuįa, rủ sisella kįalka siųikodi.
Tommitęgįita on sievvi gįekesġuoma estodna igįa ogmo Kękiesiustagi sahra Tatimragi (suikildiri kõ temme aṡṡi), osoavke įu muṡid kůanamo-uli. Kękiekįalkaska bůinderi on ųara dednumotsi Sarsirit, Onnįu te Okna taga, miullil komo ehmi Tatimstatsita kekkotta-hi. Ůnnů keutseįeibma Suṡkękiekįala sahra kįala Aslastagi, tagįil kõ miegįari salakka, kommil rakma osatari, ųara taga Sipsuṡeska 215-260 (eṡi guoma tsỉhnet-eṡi guoma nietsġadi) maidġuoma kõuįa.
Medde 265 (eṡi guoma nietsġadi) maidġuoma kõutęgįta bůinderi oa Suṡįỉkiekįala, osviri onta Sủkųisġamoika oda, tįỉkka tona takekkita oda, Kolmoika katta te Hadlġogįo. Onokki on Denṡigi įogįihni, nokkari ka ‘deno’ ỉrid.
Hadlġogįoika tįỉkka Suṡįỉkiekįala Įỉkiekįalkibma selo unokkųi Tsõki, oat eṡut kůanamo siųikodi. Hokisuvvi Ẻnumeita Tsõkmo, oųarat Hadlġogįoika 500 (tsiṡi guoma) maidġuoma kõuįa. Ųara Ẻnumeika siehteri 65 (nietsġa tsitta) maidġuoma kõuįa Nenniųauki, medde 65 (neitsġa tsitta) maidġuoma kõutęgįita oa Regna, sahra dedna sisella Įỉkiekįalkima. Ųara Ẻnume įampo Riekka, sahra toatnededna ataneila kadlġõ kįalka Siustagi, kemotoatġuli Siuragi te ůrkoloni saįo. Onokki on Heṡṡigi įogįihni, katibogįu de nonuttaika tatimstagi ‘hego‘ nokkiutta-hi, suikildiri kõ vetari aṡṡi.
Atai on rakma sitkitse te maṡmahhabme Tatimragi, otki ka salmiegįabme te Aslaragi te Denṡigi, õskai kemunokkotiįas mimi Maṡmoski. Mahha on ketsġo pỏumi te sỉhhumi Heṡṡigi, toatġuli on.
Kadlkadlkųa, oųavvi Riekunika įỉkia Sohtįaita kękia 1835 (netsġiabmi esta guoma mųitra tsitta) maidġuoma kįalka Siustagi, te Suṡtaṡeska siehdia te Sohtįaita biekkia, 1000 (netsġuoma) maidġuoma ůlla.
Da kõ Siustaįagi eṡudna nedda inden denari, kůanamo te gaulkka. Tatsaimna on retsotsita muohtaita mopiko oalmo, kosokkil on piegįista mopi mahrutta. Medde inda ‘aġlen’ oni-nokkiu, oa ůrůma, usoti sġůppi maṡka mahhami sippi kidli akami duįo. Utatski ue bana sytrotima. Uloliuts maįa nįoabbunolteta a, ikiri tsamṡita ṡoṡli atoraġ on sara on seba. Piagįuari onta tsamġa, saibba katta radlvaįabmeka, teuġġa on sobmate on ỉlkobmate osġe.
Totõka
Totõka oa suingeoten sokuroakkenta Siustagi. Da on attįaita tontavvi koṡigi attįa-nen sahra lillu, da on svottaita tontavvi toabigi svotta-nen sahra vilo, utatski kõ uetari nůirhi. Sůite utatski, ue kemamomi-nen hokoakimi-hi. Adda attįaįa-nen tobori sahra koalgi, nỏ takeri svattaįa-nen sahra pẻsi (tveliu), utatski kõ ue tveluri ki kvesi sahra tyry koaltsa nỏ kvena sahra ṡini koaltsa, sůite pyddįi sahra tyry pẻta nỏ pydna sahra ṡini pẻta. Orirra ungitegįi epieibma te tůlrimoibma Siuragi.
Veimna
Oveimiuts e Siuragi, otis ketsġo totõrita riekumi-nen sahra tatikkita to nalbi. Tobimitta tatsůi onta oti totonta balha sagva-nen somi estoi oveibmu sahra esetvi, oni įu otoabġuloti ki ỉskigi-ůt. Hanni kõ otoaġuli sagna te tobimi boaltta. Sapru tamġusoti eskvarre maggįa totonta mủbma nalumi-hõ, sahra nelimitta ki kosomi, oni įu okoasġulioti ki somigi-ůt. Sidnis kobaika soantįaima ảlįa įevtįa seiskįotima ůatta. Oveimiuts e Siuragi, keulari soangi. Soantįa tevu, saibba boalsagvaita nuįa gaiskkita deikoi. Sidniuts mai a ůat, kesa rebomni, toḥḥa nalumi te riekumi halkaita. Atai on miasġi soantįaima siųikodi, ukvari kõ sagva riekumi kevta te umeitvi boaltta nelumi kevta. Kommil on hagįen te moġiįen, rodlủli ka ṡoṡi. Soantįa ahha, etsa kemỉngi deita omna kỉ. Ketsġo on sytẻu ikůkůa tatikkita-nen sindu atana (õska mahhįi) nalbi kỉ, ỉlka nelimittaita-nen rolotta riehpi kỉ.
Sikkenka
Nỉnni-ḥa okįokite kįuṡka sa totonta-hi, oti on kůsġamita atantanna unokkųi sikkenka Siuragi. Sem onta keumahhi heįetįai ki sikkenka-ůt, suikildiri katta kobai soakkia totta unokkųi okna ki ṡoṡi. Įeibma dedna tammi ongamo. Įeibma selue tvomma nỏ temme aṡṡi gagulka teuṡirre denari. Aingo oa gagulka siųiko tunneila, indaįo giabmie ongamo.
Suikiltsa
Suikildi kobai soakkia atakka unokkųi okna Siuragi. Soake on ůbůhma totonta, õskaḥõ motta keitta, da ka okna etta totõrita, unokkųi vangoko. Da įeita ṡiaggelibmis birgira te kehhura oknua. Ųara ongamo tatakkia kekila pipid-nen gagi, iokota panraka te liarkodi, opůtsti ogauldõ neni sa maski. Oaki on nonutta ‘kekila’ tontavvi keulmi, orirra de uoli, kįokota įaingoka-nen kekilli aṡṡi Siuragi.
Heįetįai on eitaįo sủpimo, osviri nỉdika nỏ mulįomika oda, isẻumaįo ka sasakkibma saldamġa otġamo kvekkotsta.
Ṡỉnkate eppi soakna gįaungika da Siuragi, tsatsaupri eytkůltse. Eitaṡi ůngůsti eiddu-uli Siura. tįoti avvi sa totõka kadlka ketsġo unidlis osokenta. Kisġilontemġů kukkįuhko toḥḥabmolla Siusta neidnobi ṡigįu nỷlly.
Õska udįiki on umehi on ongamo. Sapru on ue koṡtet tatamanisbirhoima etta unokkųi alppot, karakka įeibmotima, dįikmua ka teukue iemiskena. Sủbmil umehi ketsġo sogvilmamo meimeri gala salulkika te asġakika.
Ongamo siġa, õska ųara nehon, auhneni mi na ogauldi te ogetildi saįo tvatả te ỉṡpa. Usotsi ihha sõkkita, kvarruttaita te nảtįaita nios tatimannin. Kidli oa ihha niosia natġa sahra ketġuska keltari akka. Uṡemi on, utakona mi keltaribma tamiditse sa, mevka kõ ůrůddįa, tsuogga mimi manta hįeudi-ha deita Siuragi.
Nios siġa, gamahha ongamo eltari nỏ hủnamo, omei, ukedi, utigi te niki saįo Siustagi.
Gagolkon
Da tamosi radeddõ atįehtsġotuma lolmahhotuma sesveṡieika omoḥimo-nen ailit ṡoṡi Siuragi. Katiġari sasli enesti kįutįi unokkųi movpi. Mahhumi onta mopikoima-nen sikken, pihhu katta kůtůhrõ sikkes-ne gakỏmi. Gatkeitsġa aġmika Siuragi tegįonta rumu imisi, lolmahhauts daġe de imisti ola sikken, įalki kįuṡpa-ne ogat, usotiti kõ ihha en vůlommi. Unokki vůsitas ůatta.
tįiba ki gagulkua-ůt atana kemobiġota Siuragi, imůkvi nỉvka-ḥa mopiko-nen te inoaksi nỉvta-ḥa mopiko enehmõ-ne. Kvaulis ketsġo ůrkolohrõ-nen gagi saslusikken. Da komo senni tunna meġie ůrůųen teukeknami. Gaulkkika ỉska de iįomu tamottaitagi sahne otina, ỉdmi mopiko oųaltanna, sahne geudlusta meġie-hi osatari, netvua ka gagolkon. Kemotoatġuli avvi Siustagi mumma nỏ kinaubi ġųe a on, piusti ka gaulkka atantanna, ųara ka somigi te ỉskigi toḥḥeli seppen otarvodlimi.
Tvata on gaulkka nįelli, ugoaka kõ nįelta eṡmi, somigi on ỉskigi on. Diehko on ogetildi te ogaulda soġemme te movpuremme eṡmi, lolmahha ka ototġulenta-nen ednet kekna keųulos te moadġula taga svaltonta nįaṡṡitseka. Utatski ue niṡka enedni elio nidma. Nįaṡṡiuts daġe de somi, gasůivvi-mi vivtenra, irõra nỏ aykõra, sapru usikkote katubiahta, tįiba oda, sadnu dona ůhõ movpi-ha sẻ usotsi ỉngisa ỉngi sġaįota. Pihhu sidnote totta gįekehi, etta nỏ motta gįekehi, medde singelote. Unokki ubiobba tomma katubiahia. Õska męrahmi onta uįobmoita gaulkkita-hi pedninha, sapru hokiġotumari katta topisi-mi seita, oa errimo keṡerroti suikilditse toaddįita totonta tęġů to topisi. Saupihtsġa on da totõria inintanna topisi, alla debmi omagįelma ekue taukukka eukabmeta seita.
Kůkiket Ůrkolohrõ Keu
Totta ekue kevta įasukka, damġa, nůųetsta, tulmuma, usatahi enetsi mopikoibma te nitįakadi taga mangosvamo balha hemme te omobmo ki Siuragi. Ųara uįomaskka mannįa ailit ṡoṡi ta ototġulen-ůt. Sarai de ůrkona Sigotįagi te Onotįagi ůn Saṡkaba, sahne svysġiti gagokỏi e. Totta on ůrkolohrõ-nen keu siarįaka te sehkahka Siuragi, ehmi kõ sauhhįahita, soaġġokita te nỉldita kįõhõ, sarai de hįayt ůrkonaįa Siustagi hįaydde sarai otoatġuliri. Iriragi unokkųi siarįakva te Ġůġůragi sehkahkaųa. Kůlmalagįen medde mopiko, opohmi katta syngyhmõ atarkelgie tavtedna samnarõ. Ỉnta on utkagįen enemma kohko kintuttta kevta, ỉlubiġumi de nalonta. Oveimi on Siura enemni kůtůtsi soaġġokita-ne, oveimi sůite kinagi enemni totõrita siųikodi. Utatski sarone tamosi-ůt kỏtotiṡi tammi sauhhįahi nonga imisti on tamottagi on.
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Territory
The Siwa people inhabit a large belt of forest from East to West. They arrived to this land within the last two thousand years. The ancestors of Eastern Siwa settled around three lakes called Sipsi. Most settled around the southwestern point of the lake, called Aingo (narrow-lake). The 130km long shores of the narrow Hokla lake is sparsely populated. At the other end of the lake, Neųihisko is another important community, with Kįuomṡin and the sacred river Kįevvi about 40km northeast from the lake. The northernmost settlement of Eastern Siwa territory is Sorhi, whose dialect is difficult to understand. The two eastern lakes of Sipsi, called Rỉhri and Kelṡin, are home to a few Siwa villages. About 65km south of Aingo is the lake Suṡtaṡen, the southern edge of Siwa territory.
Within the first thousand years, the ancestors of Eastern Siwa or Tatimragi (they live by lakes, temmu) expanded further west and established various villages.
West of the eastern Siwa territory are the three villages of Sarsirit, Onnįu and Okna, whose dialect differs slightly from eastern Siwa dialects. Together they form the mid-eastern territory or the Aslaragi territority (they herd caribou, salama). They rely more heavily on caribou herding and lie about 65-80km west of lakes Sipsi.
Still 80km further northwest is the mid-western territory, which consists of Sủkųisġa river, which connects the East with the West and Kola (‘ridge’) and Hadlġoi. These Siwa call themselves Denṡigi, as they call the arrow (ỉrri) ‘deno’.
From Hadlġoi, the river Tsõki connects the mid-western territory with the western Siwa territory, second largest Siwa population. Tsõki flows into Ẻdnu bay, 150km from Hadlġoi. 20km south of Ẻdnu is Nenniųauki, and 20km further is the southernmost village of the western territory, Regna. Across the bay from Ẻdnu is Riekka, the biggest trading village of all Siwa territory. There, Siwa trade with their neighbors. These Siwa call themselves Heṡṡigi, which corresponds to the Eastern Siwa word hego ‘salt’, as they live by the sea.
Eastern Siwa or Tatimragi rely mostly on fishing and game hunting. Many mid-eastern Suwa, or Aslaragi, and mid-western Siwa, or Denṡigi, practice caribou herding and hunt beavers, which is why they are sometimes collectively refered to as Maṡmoski ‘game-people’. Western Siwa, or Heṡṡigi, are known for their seal and whale hunting and trading.
All in all, from Riekka in the west to Sorhi in the east, the Siwa territory spans about 550km, and from Suṡtaṡen lake in the south to Sorhi in the north, nearly 300km.
Siwa people live in about two dozen villages, settlements and communities. Each band of hunter receives a vast hunting territory, which is allowed to recover periodically. There are even so-called aġlen, which are areas where it is neither allowed to hunt game nor cut wood. It is considered a sacred place. When left to grow back, all kinds of beings come into the forest, some benevolent, some malevolent. They heal the forest, and they must not be disturbed unless one has asked before hand and made a sacrifice.
Family
The basic social unit of the Siwa is a family (totõka). The brothers of one’s father (lillu) and sisters of one’s mother (vilo) are considered parents, and their children are one’s siblings (kemamomi). If the father has a sister (koalgi), or the mother a brother (pẻsi), they are considered uncles or aunts (tveliu), and their children are cousins (tveluri, or kvesi for son of father’s sister, kvena for daughter of father’s sister ~ pyddįi for son of mother’s brother, pydna for daughter of mother’s brother). Siwa always distinguish older siblings from younger siblings.
Generally, when Siwa marry, the husband will join the wife’s family. The first man to get married usually unites with his bride’s family along with his sisters. If a woman gets married first, her brothers may be sent to her husband’s family.
Marriage
Generally, when Siwa marry, the husband (nalbi) will join the wife’s (riehpi) family (tatriki). The first man to get married (esetvi) usually unites with his bride’s family along with his sisters. It is then said that these women ‘become sisters’ (o·toabġul·i), such that the bride and a man’s sisters ‘become sisters’. If a woman gets married first (eskvari), her brothers may be sent to her husband’s family (nelimi). It is then said that these men ‘become brothers’ (o·koasġul·i). This lasts from the wedding in summer to the following early spring. When Siwa marry, they observe wedding (soangi). Before the wedding, bride (sagna) and groom (boalhi) may not see each other for a month. During that time, each will learn the skills to honor (the title of) wife and husband. Siwa marriage is a big celebration, as the bride is crowned wife (u·kvar·i ‘to be crowned’), and the groom is knifed husband (um·eitv·i ‘to be knifed’). People eat and drink a lot, and everyone wears fine clothes. After the wedding, the new married couple (omna) begin their life together. It is the tradition that the new husband offers a large catch (often a bear) to his family as a thank, and the new wife offers her husband’s family new clothes.
Bands
Because of how their families intertwine, Siwa organize themselves into larger groups they call sikken. These bands do not hunt together in the winter time, but in summer, they all live in one long house called okna. Many long houses form a village (dedna). Two villages or more on the same river/lake form a community (gagulka). The largest Siwa community is Aingo, where there are hundreds of long houses.
Housing
In the summer, Siwa live in large houses called okna. A single okna may house several families, usually 3 or 4, though okna for two families exist, called vangoko (lit. small okna). Okna are permanant structures, made from logs and bark. Inside the okna, there is a hearth (kekila) and its smoke hole (pivpi) surrounded by the homebench (panra) and the guestbench (liarkko), where people sit and discuss (kekli ‘to sit around the hearth’). From the word kekila, there is also keula ‘to observe a ceremony’, because Siwa people have always centered (lit. ‘weaved’) their lives around the fire.
In the winter, winter camps (sủvpi) are built, which consist of cabins for keeping (nỉ) or smoking meat (mulįo). The tents (sasame) are covered by thick warm caribou skins (saldamu).
Siwa people are so good at building shelters that dying out is nearly unheard of. A Siwa man knows how to build any type of house. Building a house is generally done by whole families cooperating. It is said that even the best beaver cannot outdo a well learned Siwa.
Okna are often decorated and painted. There may be carvings on the two entry beams (alppot) which form the door (karaka), they often display animal carvings. The front of a house (sokvilma) will generally be painted black with paint made from tar or sap and black ashes.
Besides okna, there is often a speaking house (nehon), where elders and leaders meet and discuss side-by-side. Only men, married women and widows may enter the nehon. The nehon is traditionally the only building where there is an above ground floor (natġa). It is believed that by avoiding to thread on the ground, Siwa show respect to the environment, and therefor hope to gain its favor.
In addition to the nehon, okna are also accompanied by a steam house (eltta) or a steam tent (hủdna), where Siwa bathe, are born, are cured and die.
Communities
The majority of Siwa are hunters who must constantly stalk and follow the animals over great distances. Siwa inherit responsibility (sasli) for a known territory called movpi. A band must hunt on their movpi, but may make deals with other bands. Siwa uphold the belief that animals see no boarders, and if a band has been hunting an animal that crosses into someone else territory, they may pursue it, but only it. This is called vůsitas.
These large territories mean that Siwa must agree with each other on where one’s territory begins and another’s starts. Usually, the band responsible for a land will summer with his neighbors. Thus, summering is an important time for the planning of the coming winter hunting season. Communities are important because they allow hunters to be better organized, have access to larger areas, which renders their hunting more efficient. Larger communities thrive through trading within Siwas and with other non-Siwas and often, one can find able men and women with very specialized skills.
A community is headed by a chief (nįelli). The chief is chosen by a council of elders (eṡmi), women and men alike. The council meet regularly and discuss the economy (soġemmy), their territories, keep track of trading relations, organize ceremonies and also maintain order by advocating punishments for crimes. Siwa consider certain offenses to be crimes (niṡka). If a man commits a niṡka, such as stealing, killing or hurting someone, he may be placed in exile (katubias, lit. ‘being thrown out’), which means his hunting territory is no longer his and he cannot live where he used. This can last one, two or three years, or even be permanent. A person in katubias is called ubiobba. It is often hard for ubiobba to return to their community. They must often resolve to working as helpers (topisi). A topisi is someone who works for a family in exchange for housing. Generally, wealthier families have a topisi, as they can concentrate on producing valuable goods.
Relations With Neighboring Tribes
Siwa trade goods such as furs and leather, tools, clothes, rights to certain territories and information on the migration of birds and game. The majority of this trading happens within the Alopian tribes (uįomaski). Because the Siwa language is closely related to the Sigori and Onori, it is easier for them to communicate together. Siwa trade with their neighbors to the south-west and south-east. Their languages, cultues and faces are different, such that Siwa are not closely tied to them, nor are their trade relations. Siwa call these people Iriragi (cf. iri ‘bark’) in the south-west and Ġůġůragi in the south-east. There have even been wars fought over territory. No one lives on from the last great war. Some boys are still trained as warriors, because the skills must be passed on. Some Siwa marry into other ethnicities, and some foreigners have been married into Siwa families. It is said that a good hunter will know how to deal the many languages of animals and the hunters.
Re: Siųa
Tulmu
Euka tulmuma-hi damġa te tůrůma okuhka muṡid moskko-uli ki Siuragi. Ketsġo on henna aiska tulmuma aihka gala te tonkamo seita ỉskigi, da ka kůira tunna toḥḥanta Siustagi ismet te almi, katibogįi daikota saṡkaba. Seppen maldota puna nelesita, onome umalatsti tamaraįõ holotta kevta dagįen, unokki komo holopuniha nỏ ġalpot ůn įasukka-ůt, naųiniųia katta eukanteta arenta sahra ġarenta damu, tůrů, ůpi te pỷbme taga. Atai dela rymyma te herhari ki ỉskigi. Kobai ko kokkuiba rymẻuligįen nelpieįa, udeli ra heįetįai lunįuma otġita-įasmiraka. Dela boimmo unokkųen bevvut ki ỉskigi, onogįika keṡkediksa nůųetsta te elvotsta sahra elepsaṡka sari. Da elepri, ela te õska tsġůldi bevvutstia-nen naųinõra lolonnin ta elvot. Tįiba kõkõ bevvutstia-nen etta ġůbů, atarotima dailra.
Clothing
Siwa make their clothes from the skins and furs of various mammals. Women generally see about sewing clothes with needles and sinew. Leather (įasuma~įasma) and tanning (almi) are an important part of the Siwa skills, and the language reflects this. The skin of the deer (puna) is especially valued for summer clothes (nellen), for which it is tanned especially thin, a leather called ġalpot, while thick leathers (damu) and furs (tůrů) or bear skin (ůpi), seal skin (pỷbme) and caribou skin (sigme) are used for winter clothes (arren~ġarren).
Women mostly wear a dress (rybmy) and a hat (herha). In the summer, a lighter dress called nelppi is used, while in the winter, a lunįu made from thicker leather is used. Women and men wear a belt called bevvut, which is used to carry tools and elvot or flower-code in their bevvut. Elvot is a code that involves flowers, plants and sometimes animal skulls that are attached to the bevvut to communicate certain things. For example, two pine cones in a bevvut shows that a woman is pregnant (she is a dailha).
Euka tulmuma-hi damġa te tůrůma okuhka muṡid moskko-uli ki Siuragi. Ketsġo on henna aiska tulmuma aihka gala te tonkamo seita ỉskigi, da ka kůira tunna toḥḥanta Siustagi ismet te almi, katibogįi daikota saṡkaba. Seppen maldota puna nelesita, onome umalatsti tamaraįõ holotta kevta dagįen, unokki komo holopuniha nỏ ġalpot ůn įasukka-ůt, naųiniųia katta eukanteta arenta sahra ġarenta damu, tůrů, ůpi te pỷbme taga. Atai dela rymyma te herhari ki ỉskigi. Kobai ko kokkuiba rymẻuligįen nelpieįa, udeli ra heįetįai lunįuma otġita-įasmiraka. Dela boimmo unokkųen bevvut ki ỉskigi, onogįika keṡkediksa nůųetsta te elvotsta sahra elepsaṡka sari. Da elepri, ela te õska tsġůldi bevvutstia-nen naųinõra lolonnin ta elvot. Tįiba kõkõ bevvutstia-nen etta ġůbů, atarotima dailra.
Clothing
Siwa make their clothes from the skins and furs of various mammals. Women generally see about sewing clothes with needles and sinew. Leather (įasuma~įasma) and tanning (almi) are an important part of the Siwa skills, and the language reflects this. The skin of the deer (puna) is especially valued for summer clothes (nellen), for which it is tanned especially thin, a leather called ġalpot, while thick leathers (damu) and furs (tůrů) or bear skin (ůpi), seal skin (pỷbme) and caribou skin (sigme) are used for winter clothes (arren~ġarren).
Women mostly wear a dress (rybmy) and a hat (herha). In the summer, a lighter dress called nelppi is used, while in the winter, a lunįu made from thicker leather is used. Women and men wear a belt called bevvut, which is used to carry tools and elvot or flower-code in their bevvut. Elvot is a code that involves flowers, plants and sometimes animal skulls that are attached to the bevvut to communicate certain things. For example, two pine cones in a bevvut shows that a woman is pregnant (she is a dailha).
Re: Siųa
The latest part of Nitįaka Siųiko read in Siwa HERE !
Nůvvetka
Naųina on euka on muṡid nůųetsta-uli ki Siuragi. Naymṡa avvi ehõ kolohrõ-n de nỏ nalonta-nen eirpęįeika mantủtta de, įahhįu on ġůtsia vauhkia-uli ilįilsa neylie. Nůiįa ue nůvvet netveila te tamneiheila keṡkediksote ůngůmni somi. Nokka tammi nůįůmįa geilue-hõ otarvodlimi ketsġo ki Siuragi, oni kõ ta mįambi siehhin te sehi (sehisihin) mianįupake kimi e, ta kysġibi iįurha te otġa kosġohkake kimi e, ta tapaki gigįes te nyġġot akahtake kimi e te ta ṡesvi taga gỉkkiu te gindotima osayklike kimi e. Eukari te gybid kidlita kimi te lygvid damṡita otġamo kimi. Bůbůika geska, naųinari lamnaka legįõhka rentue te laįahi e, kosġari įatka, kolraro 1te koruri kiluhdi, saįuka mesorari, nęnemu te ohkihi kehhorari te kįongenta taga tsġiamuhdi.
Tsaupri itahhotes tsamṡita ikiusi nỏ o̊hkousi2 sahra ůlkůma ůtsů ki somigi. Mahhake tsamṡia e keṡkediksari ỷgsyma te irid, eterre sahra orovko vetarima, tamasitkaįu a gangaka te sitġobid selueįa.
Tools
Siwa use and make a variety of tools (nůvvet). A good toolmaker (neyli) knows how to survive in any situation by using what is at hand and his skills, which he will have received from a toolmaster (eirpả). The most important and versatile tool any man will have with him is the knife (nůįů). Siwa has many ways of calling a knife according to its specialized function, such as mįambi, long and thin for gutting fish, kysġibi, thick and strong for carving wood, tapaki, sharp and curved for cutting skins and bark, ṡesvi, cutting and dangerous for protection. Siwa also make other tools. They also make adzes (gỷbi) for wood and awls (lykvi) for hard leather.
For food, they use a quern (lamna) to crush seeds and make flour, they carve bowls (įata), large containers (kolra) and smaller ones (korủ) from wood, bowls from rock (saiųu), boxes (nęnnu) and bags (ohkis) from birch bark, baskets (kįoknen) from cedar bark.
Men rarely go into the forest without an axe (iki) or a hatchet (ikos or ůlků). For hunting in the forest, a bow (ỷksy) and arrows (irri), a spear (eteri or orobi) at sea, nets (gakna) on lakes and fishing rod (sitġobi) in rivers
Nůvvetka
Naųina on euka on muṡid nůųetsta-uli ki Siuragi. Naymṡa avvi ehõ kolohrõ-n de nỏ nalonta-nen eirpęįeika mantủtta de, įahhįu on ġůtsia vauhkia-uli ilįilsa neylie. Nůiįa ue nůvvet netveila te tamneiheila keṡkediksote ůngůmni somi. Nokka tammi nůįůmįa geilue-hõ otarvodlimi ketsġo ki Siuragi, oni kõ ta mįambi siehhin te sehi (sehisihin) mianįupake kimi e, ta kysġibi iįurha te otġa kosġohkake kimi e, ta tapaki gigįes te nyġġot akahtake kimi e te ta ṡesvi taga gỉkkiu te gindotima osayklike kimi e. Eukari te gybid kidlita kimi te lygvid damṡita otġamo kimi. Bůbůika geska, naųinari lamnaka legįõhka rentue te laįahi e, kosġari įatka, kolraro 1te koruri kiluhdi, saįuka mesorari, nęnemu te ohkihi kehhorari te kįongenta taga tsġiamuhdi.
Tsaupri itahhotes tsamṡita ikiusi nỏ o̊hkousi2 sahra ůlkůma ůtsů ki somigi. Mahhake tsamṡia e keṡkediksari ỷgsyma te irid, eterre sahra orovko vetarima, tamasitkaįu a gangaka te sitġobid selueįa.
Tools
Siwa use and make a variety of tools (nůvvet). A good toolmaker (neyli) knows how to survive in any situation by using what is at hand and his skills, which he will have received from a toolmaster (eirpả). The most important and versatile tool any man will have with him is the knife (nůįů). Siwa has many ways of calling a knife according to its specialized function, such as mįambi, long and thin for gutting fish, kysġibi, thick and strong for carving wood, tapaki, sharp and curved for cutting skins and bark, ṡesvi, cutting and dangerous for protection. Siwa also make other tools. They also make adzes (gỷbi) for wood and awls (lykvi) for hard leather.
For food, they use a quern (lamna) to crush seeds and make flour, they carve bowls (įata), large containers (kolra) and smaller ones (korủ) from wood, bowls from rock (saiųu), boxes (nęnnu) and bags (ohkis) from birch bark, baskets (kįoknen) from cedar bark.
Men rarely go into the forest without an axe (iki) or a hatchet (ikos or ůlků). For hunting in the forest, a bow (ỷksy) and arrows (irri), a spear (eteri or orobi) at sea, nets (gakna) on lakes and fishing rod (sitġobi) in rivers