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Marriage system of Santal Society
Marriage is a
sacred institution that binds individuals together in a lifelong commitment,
and every culture around the world has its unique customs and rituals that
accompany this momentous event. The Santali marriage system, belonging to the
Santal community, an indigenous group in India, is a fascinating tapestry of
rituals, beliefs, and social cohesion. Rooted in ancient traditions, Santali
marriages reflect the community’s deep reverence for nature, kinship, and
cultural heritage.
» The
Significance of Marriage in Santali Culture Marriage holds immense significance
in Santali culture, as it not only unites two individuals but also connects two
families and entire communities. It is considered a sacred bond where the
couple seeks the blessings of their ancestors, deities, and nature. Santali
marriages are not just a union of two people but an integration of families,
strengthening the social fabric of the community.
»
Arranged Marriages and Family Consent Traditionally, Santali marriages are arranged by the
parents and elders of the prospective bride and groom. Families play a pivotal
role in selecting suitable matches based on factors such as social status,
economic background, and compatibility. Consent from both parties is sought and
respected throughout the process, ensuring that the couple enters the marriage
willingly.
»
Pre-Wedding Rituals Santali marriages are marked by a
series of pre-wedding rituals, creating a sense of excitement and anticipation
within the community. These rituals often involve blessings from elders,
exchange of gifts, and symbolic gestures to invoke the blessings of ancestors
and deities. Such as “Sar Sagun, Orak Nel, Taka Chal, Horog Chinha, Gira Tol.”
» The
Wedding Ceremony The
wedding ceremony itself is a grand and colorful affair, filled with vibrant
traditions that celebrate the couple’s union. The rituals vary based on the
region and community practices, but common elements include the exchange of
garlands, tying of the sacred thread (known as “Paiti”), and the “Marang Buru
Pranam,” where the couple seeks blessings from the gods and spirits of the
forests.
»
Post-Wedding Celebrations Following
the wedding ceremony, the celebrations continue with feasting, music, and
dance. The entire community comes together to celebrate the joyous occasion,
creating an atmosphere of unity and harmony. Post-wedding festivities often
extend for several days, fostering a sense of camaraderie and bonding among the
community members.
»
Preservation of Traditions Despite the influence of modernity, the Santal community
remains deeply committed to preserving their cultural heritage and traditional
marriage customs. The elders pass down these rituals and practices to younger
generations, ensuring that the sanctity of Santali marriages endures. The
Santali marriage system exemplifies the deep-rooted cultural heritage and
social cohesion of the Santal community. It is a celebration of unity,
tradition, and collective identity. With its sacred rituals, emphasis on family
consent, and preservation of ancient customs, Santali marriages continue to
uphold the rich cultural fabric of the Santal people. As India embraces
diversity and celebrates its various cultural traditions, the Santali marriage
system serves as a testament to the beauty of indigenous practices and their
role in enriching the country’s cultural mosaic.
» Types
of Santali marriages There are total eight types of
marriage are exist in Santali traditional marriage system. Every types of marriage
systems and rituals are different from another. Such as “Sar Sagun” Marriage is
normal traditional marriage, “Or Itudh” is a forcefully marriage system, where
without the permission of girl, the boy
marry her with force.
Sar Sagun: Talk initiated by Raibaar to both the
families.
In this phase Raibaar take initiative
to visit both families. He talks mostly with parents about the other family’s interested in bride
for their son/brother. Raibaar allow girl’s family to have discussion with
other family members. After few weeks or couple of day’s times, if girl’s
family shows interest will inform Raibaar. So, that he can inform boy’s family
for the further processes.
Horog Chinha or Mala Candan Final decisions and conveyed by
Raibaar.After family has come to the final decision they will convey their decision
through Raibaar. And it is his responsibility to convey other family. If the
decision is negative, the process will end in this phase. If the decision is
positive, the process will continue to next phase of marriage. Both parents
will convey their decision to Majhi (headman of village) in order to get social
sanctioned and involvement.Process also includes with substantiation by
presenting cloths for to be bride and groom and the process is called Horoh
Chinah.
» Summary of some pre wedding rituals
Taka Chal Express decision to Majhi (headman
of the village) and arrangement of marriage.
Parents will convey their decision of
marriage to other family boy or girl by going to Majhi’s home. After got
confirmation from parents, Majhi call Jogmajhi and assign him to prepare for
marriage. Majhi, Naike, Jogmajhi and villagers are also stake holders of
marriage in village. Taka Chal is the custom included with the process. In this process groom’s family has to hand
over meager money to bride’s family.
Gira Tol: Gira Tol is a process of giving invitation
to relatives for final preparation of marriage. After conveying decision of
marriage to Majhi, family members will be relaxed because they know the Majhi
will take care of the customs and ceremonies. Family members will be busy
inviting their relatives, friends, near and dear once. But first invitation is
always to the Majhi.
ᱥᱟᱸᱣᱛᱟ ᱨᱮ ᱠᱚᱲᱟ ᱠᱩᱲᱤ ᱠᱚ ᱦᱟᱨᱟ ᱡᱩᱣᱟ.ᱱ
ᱞᱮᱱ ᱠᱷᱟᱱ ᱩᱱᱠᱩ ᱜᱷᱟᱨᱚᱧ ᱡᱤᱭᱚᱱ ᱨᱮ ᱯᱟ.ᱭᱲᱤ ᱫᱚᱦᱚ ᱞᱟ.ᱜᱤᱫ ᱠᱚ ᱛᱮᱭᱟᱨᱚᱜ-ᱟ᱾ ᱢᱤᱫ ᱡᱩᱣᱟ.ᱱ ᱠᱚᱲᱟ
ᱟᱨ ᱢᱤᱫ ᱦᱟᱨᱟ ᱡᱩᱣᱟ.ᱱ ᱠᱩᱲᱤ ᱜᱤᱫᱽᱨᱟ. ᱛᱟᱠᱤᱱ ᱥᱚᱱᱚᱛ ᱥᱤᱠᱲᱤ ᱛᱮ ᱛᱚᱞ ᱢᱤᱫ ᱠᱟᱛᱮᱜ ᱛᱤᱨᱤ ᱡᱩᱨᱤ
ᱵᱮᱱᱟᱣ ᱨᱮᱭᱟᱜ ᱠᱟ.ᱢᱤ ᱦᱚᱨᱟ ᱜᱮ ᱠᱚ ᱢᱮᱛᱟᱜ ᱠᱟᱱᱟ ᱵᱟᱯᱞᱟ ᱫᱚ᱾ ᱯᱟ.ᱦᱤᱞ ᱠᱷᱚᱱ ᱫᱚ ᱥᱟᱱᱛᱟᱲ ᱥᱟᱶᱛᱟ
ᱨᱮ ᱯᱩᱱ ᱞᱮᱠᱟᱱᱟᱜ ᱵᱟᱯᱞᱟ ᱛᱟᱦᱮ ᱠᱟᱱᱟ᱾ ᱚᱱᱟ ᱠᱚᱫᱚ ᱦᱩᱭᱩᱜ ᱠᱟᱱᱟ—ᱫᱩᱣᱟ.ᱨ ᱵᱟᱯᱞᱟ ᱥᱮ ᱥᱟᱨ ᱥᱟ.ᱜᱩᱱ ᱵᱟᱯᱞᱟ, ᱴᱩᱢᱠᱤ ᱫᱤᱯᱤᱞ ᱵᱟᱯᱞᱟ, ᱠᱚᱸᱰᱮᱞ ᱧᱟᱯᱟᱢ ᱵᱟᱯᱞᱟ, ᱟᱨ ᱚᱨ
ᱤᱛᱩᱫ ᱵᱟᱯᱞᱟ᱾ ᱢᱮᱱ ᱠᱷᱟᱱ ᱚᱠᱛᱚ ᱥᱟᱶ ᱛᱟᱲᱟᱢ ᱛᱟᱲᱟᱢ ᱛᱮ ᱟᱨ ᱦᱚ ᱯᱮ ᱞᱮᱠᱟᱱ ᱵᱟᱯᱞᱟ ᱨᱮᱭᱟᱜ ᱯᱟᱱᱛᱷᱟ
ᱥᱟᱱᱛᱟᱲ ᱥᱟᱶᱛᱟ ᱥᱮᱞᱮᱫ ᱟᱠᱟᱱᱟ᱾ ᱚᱱᱟ ᱠᱚᱫᱚ ᱦᱩᱭᱩᱜ ᱠᱟᱱᱟ— ᱜᱷᱟ.ᱨᱫᱤ ᱡᱟᱶᱟᱭ ᱵᱟᱯᱞᱟ, ᱠᱤᱨᱤᱧ ᱡᱟᱶᱟᱭ
ᱵᱟᱯᱞᱟ, ᱟᱨ ᱥᱟᱸᱜᱷᱟ ᱵᱟᱯᱞᱟ᱾ ᱡᱷᱚᱛᱚ ᱠᱚᱛᱮ ᱞᱮᱭ ᱞᱮᱠᱷᱟᱱ ᱥᱟᱱᱛᱟᱲ ᱥᱟᱶᱛᱟ ᱢᱳᱴ ᱮᱭᱟᱭ ᱞᱮᱠᱟᱱ ᱵᱟᱯᱞᱟ
ᱢᱮᱱᱟᱜ ᱟᱠᱟᱫᱟ᱾ ᱚᱱᱟ ᱠᱚᱫᱚ ᱦᱩᱭᱩᱜ ᱠᱟᱱᱟ— ᱫᱩᱣᱟ.ᱨ ᱵᱟᱯᱞᱟ ᱥᱮ ᱥᱟᱨ ᱥᱟ.ᱜᱩᱱ ᱵᱟᱯᱞᱟ, ᱴᱩᱢᱠᱤ ᱫᱤᱯᱤᱞ
ᱵᱟᱯᱞᱟ, ᱚᱨ ᱤᱛᱩᱫ ᱵᱟᱯᱞᱟ, ᱠᱚᱸᱰᱮᱞ ᱧᱟᱯᱟᱢ ᱵᱟᱯᱞᱟ, ᱜᱷᱟᱱ.ᱨᱫᱤ ᱡᱟᱶᱟᱭ ᱵᱟᱯᱞᱟ, ᱠᱤᱨᱤᱧ ᱡᱟᱶᱟᱭ
ᱵᱟᱯᱞᱟ, ᱟᱨ ᱥᱟᱸᱜᱷᱟ ᱵᱟᱯᱞᱟ᱾
ᱵᱟᱯᱞᱟ ᱨᱮᱭᱟᱜ ᱟ.ᱱ ᱟ.ᱨᱤ ᱠᱚᱺ ᱴᱚᱴᱷᱟ ᱵᱷᱮᱫ ᱛᱮ ᱵᱟᱯᱞᱟ ᱠᱚ ᱨᱮᱱᱟᱜ ᱱᱮᱭᱟᱢ ᱠᱚ ᱱᱟᱥᱮ ᱱᱟᱜ
ᱵᱷᱮᱜᱟᱨ ᱜᱮ ᱨᱚᱦᱚ ᱠᱟ.ᱢᱤ ᱨᱮᱭᱟᱜ ᱚᱡᱮ ᱠᱚᱫᱚ ᱢᱤᱫ ᱜᱮᱭᱟ᱾ ᱚᱱᱟ ᱞᱮᱠᱟᱛᱮ ᱠᱚᱸᱰᱮᱞ ᱧᱟᱯᱟᱢ ᱵᱟᱯᱞᱟ ᱟᱨ ᱠᱤᱨᱤᱧ
ᱡᱟᱶᱟᱭ ᱵᱟᱯᱞᱟ ᱵᱮᱜᱚᱨ ᱥᱟᱱᱟᱢ ᱵᱟᱯᱞᱟ ᱠᱚᱜᱮ ᱟᱭ ᱩᱢᱟ.ᱱ ᱢᱤᱫ ᱜᱮᱭᱟ᱾ ᱵᱟᱯᱞᱟ ᱠᱟᱢᱤ ᱠᱚ ᱩᱜᱩᱨ ᱞᱟ.ᱜᱤᱫ
ᱵᱟᱨᱭᱟ ᱚᱲᱟᱜ ᱡᱚᱲᱟᱣ ᱞᱟ.ᱜᱤᱫ ᱡᱟᱦᱟᱭ ᱠᱟ.ᱢᱤ ᱨᱮᱭ ᱛᱟᱦᱮᱱᱟ, ᱩᱱᱤ ᱫᱚ ᱨᱟᱭᱵᱟᱨᱤᱡ ᱵᱚᱱ ᱢᱮᱛᱟᱭ ᱠᱟᱱᱟ᱾
ᱩᱱᱤ ᱨᱟᱭᱵᱟᱨᱤᱡ ᱜᱮ ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱠᱚᱲᱟ ᱚᱲᱟᱜ ᱠᱟᱛᱷᱟᱭ ᱤᱫᱤ ᱟ.ᱜᱩᱭᱟ᱾ ᱵᱟᱨᱭᱟ ᱟᱛᱳ ᱨᱮᱱ ᱢᱟᱡᱷᱤ ᱦᱚ
ᱩᱱᱤ ᱜᱮᱭ ᱜᱟᱛᱮ ᱠᱟ.ᱠᱤᱱᱟ᱾ ᱟ.ᱱ ᱟ.ᱨᱤ ᱟᱨ ᱠᱟ.ᱢᱤ ᱞᱮᱠᱟᱛᱮ ᱞᱟᱛᱟᱨ ᱨᱮ ᱢᱤᱫ ᱢᱤᱫ ᱛᱮ ᱥᱟᱱᱟᱢ ᱵᱟᱯᱞᱟ
ᱨᱮᱭᱟᱜ ᱠᱟ.ᱢᱤ ᱠᱚ ᱚᱞ ᱥᱟᱢᱟᱝ ᱦᱩᱭ ᱮᱱᱟ᱾
ᱫᱩᱣᱟ.ᱨ ᱵᱟᱯᱞᱟ ᱥᱮ ᱥᱟᱨ ᱥᱟ.ᱜᱩᱱ ᱵᱟᱯᱞᱟᱺ ᱱᱚᱣᱟ ᱵᱟᱯᱞᱟ ᱨᱮᱫᱚ ᱯᱩᱭᱞᱩ ᱛᱮ ᱠᱚᱲᱟ ᱚᱲᱟᱜ ᱨᱮᱱ
ᱵᱟ.ᱦᱩ ᱪᱤᱭᱟ. ᱠᱚ ᱚᱸᱰᱚᱜᱚᱜ-ᱟ᱾ ᱵᱟᱦᱩ ᱠᱚ ᱠᱩᱲᱤ ᱞᱮᱱ ᱠᱷᱟᱱ ᱚᱱᱟ ᱛᱟᱭᱚᱢ ᱵᱟ.ᱦᱩ ᱚᱲᱟᱜ ᱨᱮᱱ ᱠᱚ
ᱠᱚᱲᱟ ᱛᱮ ᱠᱚ ᱦᱤᱡᱩᱜ-ᱟ᱾ ᱠᱚᱲᱟ ᱠᱩᱲᱤ ᱵᱟᱱᱟᱨ ᱯᱟᱦᱴᱟ ᱠᱩᱥᱤ ᱠᱩᱥᱟ.ᱞ ᱦᱩᱭ ᱞᱮᱱ ᱠᱷᱟᱱ ᱟᱫᱚ ᱥᱟᱨ ᱥᱟ.ᱜᱩᱱ
ᱨᱮᱭᱟᱜ ᱢᱤᱫ ᱴᱟᱝ ᱫᱤᱱ ᱠᱚ ᱜᱚᱴᱟᱭᱟ᱾
ᱥᱟᱨ ᱥᱟ.ᱜᱩᱱ ᱠᱟ.ᱢᱤᱺ ᱥᱟᱨ ᱥᱟ.ᱜᱩᱱ ᱞᱟ.ᱜᱤᱫ ᱴᱷᱟᱲᱚ
ᱜᱚᱴᱟ ᱟᱠᱟᱱ ᱫᱤᱱ ᱨᱮ ᱠᱚᱲᱟ ᱚᱲᱟᱜ ᱟᱨ ᱵᱟᱝ ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱨᱮ ᱠᱚ ᱥᱮᱱ ᱥᱮᱴᱮᱨᱚᱜᱼᱟ᱾ ᱚᱲᱟᱜ ᱨᱮᱭᱟᱜ ᱢᱤᱫ
ᱥᱟᱡᱟ ᱨᱮ ᱫᱷᱚᱨᱚᱢ ᱩᱭᱦᱟ.ᱨ ᱠᱟᱛᱮᱜ ᱢᱤᱫ ᱞᱚᱴᱟ ᱫᱟᱜ ᱠᱚ ᱫᱚᱦᱚᱭᱟ ᱟᱨ ᱚᱱᱟ ᱨᱮ ᱵᱟᱨᱭᱟ ᱴᱚᱜᱚᱨ ᱵᱟᱦᱟ
ᱠᱚ ᱪᱟᱰᱳ ᱦᱚᱴᱚ ᱠᱟᱜ-ᱟ ᱾ ᱟᱫ ᱚᱱᱟ ᱚᱲᱟᱜ ᱠᱷᱚᱱ ᱚᱸᱰᱚᱜ ᱚᱠᱛᱚ ᱥᱟᱱᱟᱢᱟᱜ ᱥᱟ.ᱜᱩᱱ ᱠᱚᱜ ᱢᱟ ᱢᱮᱱ ᱛᱮ
ᱵᱚᱸᱜᱟ ᱵᱩᱨᱩ ᱠᱚ ᱴᱷᱮᱱ ᱠᱚ ᱵᱟᱠᱷᱮᱲᱟ ᱦᱚᱴᱚ ᱠᱟᱜ-ᱟ᱾ ᱟᱰᱤ ᱜᱟᱱ ᱴᱚᱴᱷᱟ ᱠᱚᱨᱮᱜ ᱫᱚ ᱞᱟᱴᱟ ᱫᱟᱜ ᱫᱚᱲᱚᱢ
ᱠᱟᱛᱮᱜ ᱚᱱᱟ ᱨᱮᱭᱟᱜ ᱯᱷᱮᱰ ᱨᱮ ᱵᱟᱨ ᱴᱷᱮᱱ ᱦᱳᱲᱳ ᱦᱚᱠᱚ ᱪᱩᱨᱩᱡᱟ᱾ ᱟᱫᱚ ᱠᱚᱲᱟ ᱟᱨ ᱵᱟᱝ ᱠᱩᱲᱤ ᱨᱮᱱ
ᱜᱟ.ᱞᱤᱢ ᱠᱤᱱ ᱫᱚ ᱥᱮᱛᱟᱜ ᱧᱩᱛᱟ.ᱛ ᱨᱮ ᱟᱛᱳ ᱥᱤᱢᱟ. ᱠᱷᱚᱱ ᱫᱚ ᱠᱤᱱ ᱚᱰᱚᱜ ᱪᱟᱞᱟᱜ-ᱟ ᱟᱨ ᱥᱟᱶᱛᱮ ᱦᱚᱲ
ᱠᱚᱫᱚ ᱵᱮᱲᱟ ᱨᱟᱠᱟᱵ ᱠᱟᱛᱮᱜ ᱱᱟᱣᱟ ᱯᱮᱲᱟ ᱚᱲᱟᱜ ᱥᱮᱫ ᱠᱚ ᱢᱚᱦᱰᱟᱜ-ᱟ᱾
ᱦᱚᱨᱚᱜ ᱪᱤᱱ ᱥᱮ ᱢᱟᱞᱟ ᱪᱚᱱᱫᱚᱱᱺ ᱚᱱᱮ ᱠᱩᱥᱤ ᱠᱩᱥᱟ.ᱞ ᱥᱟᱨ ᱥᱟ.ᱜᱩᱱ ᱦᱩᱭ ᱮᱱ ᱛᱟᱭᱚᱢ
ᱟᱫᱚ ᱢᱟᱞᱟ ᱪᱚᱱᱫᱚᱱ ᱥᱮ ᱦᱚᱨᱚᱜ ᱪᱤᱱ ᱨᱮᱭᱟᱜ ᱠᱟ.ᱢᱤ ᱦᱚᱨᱟ ᱠᱚ ᱥᱤᱜᱤᱞᱟ᱾ ᱯᱮᱲᱟ ᱠᱚ ᱨᱟᱪᱟ ᱨᱮ ᱛᱷᱟᱨᱮ
ᱛᱷᱟᱨ ᱠᱚ ᱫᱩᱲᱩᱵ ᱠᱚᱣᱟ ᱾ ᱚᱱᱟ ᱛᱟᱭᱚᱢ ᱵᱟ.ᱦᱩ ᱥᱮ ᱡᱟᱶᱟᱭ ᱜᱚᱝᱠᱮ ᱫᱚ ᱢᱤᱫ ᱦᱚᱲ ᱜᱚᱲᱭᱤᱡ ᱥᱟᱶᱛᱮ
ᱩᱱᱠᱩ ᱥᱟᱱᱟᱢ ᱦᱚᱲ ᱮ ᱜᱚᱸᱰ ᱯᱩᱨᱟᱣ ᱟᱠᱚᱣᱟ᱾ ᱜᱚᱸᱰ ᱚᱠᱛᱚ ᱥᱟᱱᱟᱢ ᱦᱚᱲ ᱜᱮ ᱵᱟᱦᱩ ᱥᱮ ᱡᱟᱶᱟᱭ ᱜᱚᱝᱠᱮ ᱦᱚᱵᱚᱨ
ᱫᱩᱲᱩᱵᱮᱭᱟ,ᱟᱨ ᱥᱩᱱᱩᱢ ᱥᱟᱥᱟᱝ ᱠᱚ ᱚᱡᱚᱜ ᱟᱭᱟ᱾ ᱥᱟᱶᱛᱮ ᱡᱟᱦᱟᱱᱟᱜ ᱠᱚᱠᱚ ᱮᱢ ᱟᱭᱟ᱾ ᱡᱟᱦᱟᱭ ᱦᱟᱱᱦᱟᱨ ᱮ
ᱦᱩᱭᱩᱜ-ᱟ , ᱩᱱᱤᱫᱚ ᱦᱚᱴᱚᱜ ᱨᱮ ᱵᱮᱞ ᱢᱟᱞᱟ ᱟᱨ ᱰᱟᱸᱰᱟ ᱨᱮ ᱰᱚᱨᱟ ᱟᱨᱟᱣ ᱠᱟᱛᱮᱜ ᱠᱤᱢᱤᱱ ᱥᱮ ᱡᱟᱶᱟᱭ ᱜᱚᱝᱠᱮᱛ
ᱮ ᱦᱚᱨᱚᱜ ᱪᱤᱱ ᱮᱭᱟ᱾ ᱚᱱᱠᱟᱜᱮ ᱥᱟᱱᱟᱢ ᱦᱚᱲ ᱠᱚᱣᱟᱜ ᱱᱚᱣᱟ ᱠᱟ.ᱢᱤ ᱠᱚ ᱯᱩᱨᱟ.ᱣ ᱞᱮᱱ ᱠᱷᱟᱱ ᱜᱮ ᱱᱚᱣᱟ
ᱦᱚᱨᱚᱜ ᱪᱤᱱ ᱥᱮ ᱢᱟᱞᱟ ᱪᱚᱱᱫᱚᱱ ᱨᱮᱭᱟᱜ ᱠᱟ.ᱢᱤ ᱫᱚ ᱯᱩᱨᱟ.ᱣᱚᱜ-ᱟ᱾
ᱴᱟᱠᱟ ᱪᱟᱞ ᱨᱮᱭᱟᱜ ᱠᱟ.ᱢᱤ ᱦᱚᱨᱟᱺ ᱴᱟᱠᱟ ᱪᱟᱞ ᱨᱮᱭᱟᱜ ᱠᱟ.ᱢᱤ ᱦᱚᱨᱟ ᱞᱟ.ᱜᱤᱫ ᱫᱚ ᱠᱚᱲᱟ ᱚᱲᱟᱜ ᱦᱚᱲ ᱟᱛᱳ ᱢᱚᱬᱮ
ᱦᱚᱲ ᱠᱚ ᱟᱛᱮᱜ ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱛᱮᱠᱚ ᱪᱟᱞᱟᱜᱼᱟ ᱾ ᱚᱸᱰᱮ ᱪᱟᱞᱟᱣ ᱠᱟᱛᱮᱜ ᱚᱸᱰᱮᱱ ᱠᱚ ᱢᱟ.ᱡᱷᱤ ᱜᱳᱰᱮᱛ ᱠᱚ
ᱥᱟᱢᱟᱝ ᱨᱮ ᱜᱚᱱᱚᱝ ᱴᱟᱠᱟ ᱫᱚᱠᱚ ᱪᱟᱞ ᱦᱚᱴᱚ ᱠᱟᱜ-ᱟ᱾ ᱥᱟᱢᱟᱝ ᱨᱮ ᱞᱚᱴᱟ ᱫᱟᱜ ᱫᱚᱦᱚ ᱠᱟᱛᱮᱜ ᱵᱟᱨᱭᱟ ᱟᱛᱳ
ᱨᱮᱱ ᱢᱟ.ᱡᱷᱤ ᱜᱮ ᱯᱩᱭᱞᱩ ᱠᱤᱱ ᱮᱯᱮᱢ ᱪᱟᱯᱟᱞᱟ᱾ ᱚᱱᱟ ᱛᱟᱭᱚᱢ ᱠᱩᱲᱤ ᱟᱯᱟᱛ ᱟᱜ ᱛᱤᱨᱮ ᱠᱚ ᱪᱟᱞ ᱟᱭᱟ᱾
ᱜᱤᱨᱟ. ᱛᱚᱞ ᱴᱟᱠᱟ ᱪᱟᱞ ᱠᱟ.ᱢᱤ ᱦᱚᱨᱟ ᱥᱟ.ᱛ ᱞᱮᱱ ᱠᱷᱟᱱ ᱜᱮ ᱟᱫᱚ ᱵᱟᱯᱞᱟ
ᱨᱮᱭᱟᱜ ᱫᱤᱱ ᱠᱚ ᱴᱷᱟᱲᱚ ᱜᱚᱴᱟᱭᱟ᱾ ᱫᱤᱱ ᱠᱚ ᱴᱷᱟᱲᱚ ᱜᱚᱴᱟ ᱞᱮᱠᱷᱟᱱ ᱜᱮ, ᱠᱚᱲᱟ ᱚᱲᱟᱜ ᱠᱷᱚᱱ ᱢᱤᱫ “
ᱩᱰᱟ.ᱱ ᱜᱤᱨᱟ.” ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱛᱮᱠᱚ ᱠᱳᱞᱟ᱾ ᱩᱰᱟ.ᱱ
ᱜᱤᱨᱟ. ᱧᱟᱢ ᱥᱟᱶᱛᱮ ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱨᱮᱱ ᱦᱚ ᱚᱱᱟ ᱫᱤᱱ ᱴᱷᱟᱲᱚ ᱜᱚᱴᱟ ᱮᱱᱟ ᱢᱮᱱᱛᱮ ᱠᱠᱚ”ᱥᱳᱭ” ᱜᱤᱨᱟ. ᱠᱚ
ᱠᱳᱞ ᱨᱩᱣᱟ.ᱲᱟ᱾ ᱟᱨ ᱚᱱᱟ ᱛᱟᱭᱚᱢ ᱜᱮ ᱵᱟᱱᱟᱨ ᱚᱲᱟᱜ ᱨᱮᱱ ᱦᱚᱲ ᱠᱚ ᱜᱮ ᱟᱫᱚ ᱟᱠᱚ ᱨᱮᱱ ᱯᱮᱲᱟ ᱯᱟ.ᱲᱦᱟ.
ᱦᱚ ᱵᱟᱯᱞᱟ ᱞᱟ.ᱜᱤᱫ ᱥᱟᱯᱲᱟᱣᱚᱜ ᱨᱮᱭᱟᱜ ᱜᱤᱨᱟ. ᱠᱚ ᱠᱳᱞ ᱟᱠᱚᱣᱟ᱾
ᱴᱩᱢᱠᱤ ᱫᱤᱯᱤᱞ ᱵᱟᱯᱞᱟ ᱱᱚᱣᱟ ᱵᱟᱯᱞᱟ ᱨᱮᱭᱟᱜ ᱱᱮᱭᱟᱢ ᱠᱚᱫᱚ ᱥᱟᱱᱟᱢᱟᱜ ᱜᱮ
ᱥᱟᱨ ᱥᱟ.ᱜᱩᱱ ᱵᱟᱯᱞᱟ ᱞᱮᱠᱟ ᱜᱮ ᱾ ᱢᱮᱱ ᱠᱷᱟᱱ ᱱᱚᱣᱟ ᱨᱮᱫᱚ ᱡᱟᱶᱟᱭ ᱠᱚᱲᱟ ᱫᱚ ᱵᱟᱯᱞᱟᱜ ᱫᱚ ᱵᱟᱭ
ᱦᱤᱡᱩᱜ-ᱟ᱾ ᱚᱱᱟ ᱵᱚᱫᱚᱞ ᱛᱮ ᱵᱟ.ᱨᱭᱟ.ᱛ ᱠᱚᱜᱮ ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱥᱮᱱ ᱠᱟᱛᱮᱜ ᱵᱟ.ᱦᱩ ᱫᱚ ᱠᱚᱲᱟ ᱚᱲᱟᱜ ᱢᱮᱱ
ᱫᱚ ᱡᱟᱶᱟᱭ ᱚᱲᱟᱜ ᱛᱮᱠᱚ ᱟ.ᱜᱩ ᱭᱮᱭᱟ᱾ ᱟᱨ ᱤᱛᱩᱫ ᱥᱤᱸᱫᱩᱨ ᱫᱚ ᱠᱚᱲᱟ ᱚᱲᱟᱜ ᱨᱮᱜᱮ ᱦᱩᱭᱩᱜᱼᱟ᱾ ᱱᱚᱣᱟ
ᱵᱟᱯᱞᱟ ᱫᱚ ᱚᱠᱟ ᱡᱚᱦᱚᱜ ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱵᱟᱯᱞᱟ ᱨᱮᱭᱟᱜ ᱫᱟᱲᱮ ᱵᱟᱝ ᱛᱟᱦᱮᱱ ᱛᱠᱚᱣᱟ ᱩᱱ ᱜᱮ ᱴᱩᱢᱠᱤ ᱫᱤᱯᱤᱞ
ᱵᱟᱯᱞᱟ ᱫᱚᱠᱚ ᱥᱤᱜᱤᱞᱟ᱾
ᱠᱚᱰᱮᱞ ᱧᱟᱯᱟᱢ ᱵᱟᱯᱞᱟ ᱱᱚᱣᱟ ᱵᱟᱯᱞᱟ ᱫᱚ ᱚᱠᱟ ᱡᱚᱦᱚᱜ ᱠᱚᱲᱟ ᱠᱩᱲᱤ ᱠᱚ
ᱠᱚ ᱟ.ᱜᱤᱨᱚᱜ-ᱟ ᱩᱱ ᱡᱚᱦᱚᱜ ᱠᱚ ᱥᱤᱜᱤᱞᱟ᱾ ᱱᱚᱣᱟ ᱨᱮ ᱥᱟ.ᱠᱷᱤᱬᱞᱮᱠᱟ ᱛᱮᱫᱚ ᱟᱛᱳ ᱢᱚᱬᱮ ᱦᱚᱲ ᱥᱮ ᱟᱛᱳ
ᱥᱳᱞᱳ ᱟᱱᱟ ᱫᱚ ᱵᱟᱝ ᱠᱚ ᱛᱟᱦᱮᱱᱟ᱾ ᱫᱷᱤᱨᱤ, ᱫᱟᱨᱮ,
ᱵᱤᱨ, ᱵᱩᱨᱩ ᱠᱚᱜᱮ ᱠᱚ ᱛᱟᱦᱮᱱᱟ᱾ ᱮᱱᱛᱮ ᱨᱮᱦᱚ ᱥᱟᱶᱛᱟ ᱨᱮᱱ ᱦᱚᱲ ᱠᱚ ᱩᱱᱠᱤᱱ ᱛᱤᱨᱤ ᱡᱩᱨᱤ ᱡᱟᱦᱟᱱ ᱜᱮ
ᱵᱟ.ᱲᱤᱡ ᱠᱟᱛᱷᱟ ᱠᱚ ᱟᱞᱚ ᱠᱚ ᱢᱮᱛᱟ ᱠᱤᱱ ᱢᱟ ᱚᱱᱟ ᱞᱟ.ᱜᱤᱫ, ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱠᱚ ᱯᱟᱧᱡᱟ ᱴᱷᱮᱥᱟᱣ ᱠᱚ
ᱦᱤᱡᱩᱜ-ᱟ᱾ ᱚᱱᱟ ᱛᱟᱭᱚᱢ ᱵᱟᱱᱟ ᱦᱚᱲ ᱨᱟᱡᱟ ᱨᱟ.ᱡᱤ ᱠᱤᱱ ᱛᱟᱦᱮ ᱞᱮᱱ ᱠᱷᱟᱱ ᱵᱟᱨᱭᱟ ᱟᱛᱳ ᱨᱮᱱ ᱢᱟᱡᱷᱤ ᱜᱟᱢᱪᱟ
ᱟᱴᱮᱫ ᱠᱟᱛᱮᱜ ᱛᱚᱞᱢᱟ ᱠᱤᱱ ᱜᱤᱰᱤᱭᱟ ᱟᱨ ᱠᱤᱱ ᱛᱚᱞ ᱢᱤᱫᱚᱜᱼᱟ᱾ ᱱᱚᱣᱟ ᱟ.ᱨᱤ ᱫᱚ “ᱜᱟᱢᱪᱷᱟ ᱩᱰᱷᱟ.ᱣ”
ᱦᱚᱠᱚ ᱢᱮᱛᱟᱜ-ᱟ᱾ ᱚᱱᱟ ᱛᱟᱭᱱᱚᱢ ᱥᱟᱨ ᱥᱟ.ᱜᱩᱱ ᱵᱟᱯᱞᱟ ᱨᱮᱭᱟᱜ ᱱᱮᱭᱟᱢ ᱞᱮᱠᱟᱜᱮ ᱤᱛᱩᱫ ᱥᱤᱸᱫᱩᱨ ᱠᱟ.ᱢᱤ
ᱫᱚᱠᱚ ᱥᱤᱜᱤᱞᱟ᱾
ᱚᱨ ᱤᱛᱩᱫ ᱵᱟᱯᱞᱟ ᱱᱚᱣᱟ ᱵᱟᱯᱞᱟ ᱨᱮᱭᱟᱜ ᱟ.ᱱ ᱟ.ᱨᱤ ᱫᱚ ᱱᱟᱦᱟᱜ ᱵᱟ.ᱱᱩᱜ
ᱞᱮᱠᱟᱜᱮ ᱢᱮᱱ ᱜᱟᱱᱚᱜ-ᱟ᱾ ᱚᱱᱟ ᱨᱮᱭᱟᱜ ᱢᱩᱲᱩᱫ ᱚᱡᱮ ᱫᱚ ᱱᱚᱣᱟ ᱵᱟᱯᱞᱟ ᱨᱮᱭᱟᱜ ᱟ.ᱱ ᱟ.ᱨᱤ ᱜᱮ ᱠᱟᱱᱟ᱾
ᱱᱚᱣᱟ ᱵᱟᱯᱞᱟ ᱨᱮᱫᱚ ᱠᱩᱲᱤ ᱜᱤᱫᱽᱨᱟ. ᱟᱜ ᱵᱤᱱ ᱥᱳᱭ ᱛᱮ ᱡᱳᱨ ᱛᱮ ᱢᱚᱞᱚᱝ ᱨᱮ ᱥᱤᱸᱫᱩᱨ ᱜᱷᱟᱥᱟᱣ ᱠᱟᱛᱮ
ᱚᱲᱟᱜ ᱨᱮ ᱚᱨ ᱵᱚᱞᱚ ᱨᱮᱭᱟᱜ ᱵᱟᱯᱞᱟ ᱜᱮ “ᱚᱨ ᱤᱛᱩᱫ”
ᱵᱟᱯᱞᱟ ᱫᱚᱠᱚ ᱢᱮᱛᱟᱜ ᱠᱟᱱᱟ᱾ ᱡᱟᱦᱟ ᱮᱠᱟᱞ ᱴᱷᱤᱠ ᱠᱟ.ᱢᱤ ᱫᱚ ᱵᱟᱝ ᱠᱟᱱᱟ᱾
ᱥᱟᱸᱜᱷᱟ ᱵᱟᱯᱞᱟ ᱱᱚᱣᱟ ᱵᱟᱯᱞᱟ ᱟ.ᱱ ᱟ.ᱨᱤ ᱛᱮᱫᱚ ᱨᱟᱺᱰᱤ ᱥᱮ ᱪᱷᱟᱹᱰᱣᱤ ᱟᱠᱟᱱ ᱠᱚᱲᱟ ᱥᱮ ᱠᱩᱲᱤ ᱥᱟᱶ ᱢᱤᱫ ᱰᱟ.ᱝᱣᱟ. ᱠᱚᱲᱟ ᱵᱟᱝ
ᱠᱷᱟᱱ ᱠᱩᱲᱤ ᱥᱟᱶ ᱵᱟᱯᱞᱟ ᱨᱮᱭᱟᱜ ᱱᱮᱭᱟᱢ ᱜᱮ ᱥᱟ.ᱜᱷᱟ ᱵᱟᱯᱞᱟ ᱫᱚᱠᱚ ᱢᱮᱛᱟᱜ ᱠᱟᱱᱟ᱾ ᱱᱚᱣᱟ ᱨᱮᱭᱟᱜ
ᱥᱟᱱᱟᱢ ᱠᱟ.ᱢᱤ ᱦᱚᱨᱟ ᱠᱚᱦᱚ ᱥᱟᱨ ᱥᱟ.ᱜᱩᱱ ᱵᱟᱯᱟᱞᱟ ᱞᱮᱠᱟ ᱜᱮ ᱾ ᱢᱮᱱ ᱠᱷᱟᱱ ᱱᱚᱣᱟ ᱨᱮ ᱠᱚᱲᱟ ᱜᱤᱫᱽᱨᱟ.
ᱠᱩᱲᱤ ᱫᱚ ᱢᱚᱞᱚ ᱨᱮ ᱫᱚ ᱵᱟᱭ ᱥᱤᱸᱫᱩᱨ ᱟᱭᱟ᱾ ᱚᱱᱟ ᱵᱟᱫᱽ ᱠᱟᱛᱮᱜ ᱢᱤᱫ ᱴᱟᱝ ᱰᱚᱜᱚᱨ ᱵᱟᱦᱟ ᱨᱮ ᱥᱤᱸᱫᱩᱨ
ᱞᱟᱴᱷᱟ ᱠᱟᱛᱮᱜ , ᱮᱴᱟᱜ ᱥᱮᱫ ᱠᱚᱭᱚᱜ ᱠᱟᱛᱮᱜ ᱥᱩᱫ ᱨᱮᱭ ᱨᱮᱵᱮᱫ ᱟᱭᱟ᱾
ᱠᱤᱨᱤᱧ ᱡᱟᱶᱟᱭ ᱵᱟᱯᱞᱟ ᱱᱚᱣᱟ ᱵᱟᱯᱞᱟ ᱫᱚ ᱩᱱ ᱡᱚᱦᱚᱜ ᱦᱩᱭᱩᱜ-ᱟ ᱡᱚᱠᱷᱚ,
ᱢᱤᱫᱴᱟᱝ ᱠᱩᱲᱤ ᱜᱤᱫᱽᱨᱟ. ᱰᱟ.ᱝᱣᱟ. ᱛᱮᱭ ᱦᱟᱢᱟᱞ
ᱦᱚᱲᱢᱚᱜ-ᱟ᱾ ᱩᱱ ᱡᱚᱦᱚᱜ ᱩᱱᱤ ᱢᱤᱫ ᱴᱟᱝ ᱰᱟ.ᱨ ᱥᱟᱵ ᱟᱭ ᱞᱟ.ᱜᱤᱫ ᱡᱟᱶᱟᱭ ᱠᱚ ᱯᱟᱸᱡᱟ ᱟᱭᱟ᱾ ᱡᱟᱛᱮ
ᱥᱟᱶᱛᱟ ᱨᱮᱱ ᱦᱚᱲ ᱠᱚ ᱟᱞᱚ ᱠᱚ ᱨᱚᱲ ᱥᱤᱬᱤᱡᱮ ᱢᱟ᱾ ᱱᱚᱣᱟ ᱵᱟᱯᱞᱟ ᱨᱮᱫᱚ ᱥᱟᱱᱟᱢ ᱠᱷᱚᱨᱪᱟ ᱜᱮ ᱠᱩᱲᱤ
ᱜᱤᱫᱽᱨᱟ. ᱟᱜ ᱚᱲᱟᱜ ᱦᱚᱲ ᱠᱚ ᱮᱢᱚᱜ ᱦᱩᱭᱩᱜ ᱛᱟᱠᱚᱣᱟ ᱟᱨ ᱤᱛᱩᱫ ᱥᱤᱸᱫᱩᱨ ᱨᱮᱭᱟᱜ ᱠᱟ.ᱢᱤ ᱦᱚᱨᱟ ᱫᱚ
ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱨᱮᱜᱮ ᱦᱩᱭᱩᱜ-ᱟ᱾
ᱜᱷᱟ.ᱨᱫᱤ ᱡᱟᱶᱟᱭ ᱵᱟᱯᱞᱟ ᱱᱚᱣᱟ ᱵᱟᱯᱞᱟ ᱨᱮᱫᱚ ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱨᱮᱱ ᱡᱚᱲ
ᱠᱚᱜᱮ ᱡᱟᱶᱟᱭ ᱯᱟᱱᱛᱮ ᱠᱚ ᱪᱟᱞᱟᱜᱼᱟ ᱟᱨ ᱠᱩᱥᱤ ᱠᱩᱥᱟ.ᱞ ᱦᱩᱭ ᱞᱮᱱ ᱠᱷᱟᱱ ᱡᱟᱶᱟᱭ ᱫᱚ ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱨᱮᱠᱚ
ᱜᱷᱟ.ᱨᱫᱤ ᱡᱟᱶᱟᱭ ᱮᱭᱟ᱾ ᱵᱟᱯᱞᱟ ᱨᱮᱭᱟᱜ ᱱᱮᱭᱟᱢ ᱞᱮᱠᱟᱛᱮ ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱨᱮᱱ ᱦᱚᱲ ᱠᱚ ᱥᱟᱶᱛᱮ ᱟᱛᱳ ᱨᱮᱱ
ᱦᱚᱲ ᱠᱚ , ᱠᱚᱲᱟ ᱚᱲᱟᱜ ᱛᱮ ᱪᱟᱞᱟᱣ ᱠᱟᱛᱮᱜ ᱚᱸᱰᱮᱱᱤᱡ ᱢᱟ.ᱡᱷᱤ ᱥᱟᱶ ᱜᱟᱞᱢᱟᱨᱟᱣ ᱠᱟᱛᱮᱜ ᱡᱟᱶᱟᱭ ᱠᱚᱲᱟ
ᱵᱟ.ᱦᱩ ᱠᱩᱲᱤ ᱚᱲᱟᱜ ᱛᱮᱠᱚ ᱟ.ᱜᱩᱭᱟ᱾ ᱟᱨ ᱤᱛᱩᱫ ᱥᱤᱸᱫᱩᱨ ᱨᱮᱭᱟᱜ ᱠᱟ.ᱢᱤ ᱦᱚᱨᱟ ᱠᱚᱫᱚ ᱠᱩᱲᱤ ᱚᱲᱟᱜ
ᱨᱮᱜᱮ ᱦᱩᱭᱩᱜ-ᱟ᱾ ᱱᱚᱣᱟ ᱨᱮᱱ ᱥᱟ.ᱠᱠᱷᱠᱠᱤ ᱞᱮᱠᱟᱛᱮ ᱫᱚ ᱵᱟᱱᱟᱨ ᱟᱳᱞᱛᱳ ᱨᱮᱱ ᱟᱛᱳ ᱢᱚᱬᱮ ᱦᱚᱲ ᱥᱟᱶᱛᱮ
ᱟᱛᱳ ᱥᱳᱞᱳ ᱟᱱᱟ ᱜᱮᱠᱚ ᱛᱟᱦᱮᱱᱟ᱾
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