Here are some more phrases in Yoruba: ṣó wà dáadáa?
(sp?) 'Are you good?' ẹ kâarộọ
'good morning', ẹ kâasán
'good afternoon', and ẹ kâalẹ
Some from Guinea-Bissau Creole: misti
'to want', montyadur
'woman', plus this part (the beginning) of a story: i tɛŋ ba uŋ kabaalu, uŋ baaka i uŋ sancu. ɛlis i amiigu, ɛ biŋ padi kada kiŋ si fiiju, ɛ ta diisa fiiju na maatu ɛ ta baa fɛfɛri. uŋ dia ɛ ɔja liɔŋ rey d-animal kume sɛ fiiju tuudu trees. ɛ kumsa ta cɔɔra ɛ ta kɛɛsa.
'Once upon a time, there was a horse, a cow, and a monkey. They were friends; each one gave birth to her child, and they used to leave their children in the bush and go foraging. One day, they found out that the lion, the king of the animals, had eaten all three of their children. They began to cry and complain.' For Cape Verdean Creole, I guess I'll just start by studying the chart of dialect differences on the Wikipedia page.
Here are some words in Kala Lagaw Ya: bal
'across, crooked', gamu
'heart', and naigay(i)
'north(east)'. The equivalents in Meriam Mir are: bar
, and naiger
Here's a sentence in Ternate: Toma enagee si jou Ta'ala siguci bahla ge...
'Then, Lord Most High sent the disaster down...' I already covered jou
in this TAC. Toma
is apparently an oblique form for non-humans. Ena-
is apparently a prefix for non-humans in the third person. Gee
means 'that'. Si
means 'first', and Ta'ala
means 'Highest'. Siguci
apparently means 'cause to descend', but I don't quite understand how the breakdown works because the grammar glosses si-guci
as 'Caus-LEN-descend', making it look like two morphemes are being mapped onto three. Bahla
means 'disaster', and ge
apparently means 'that' again (so then what's the difference between ge
? Idk. I guess I'll (hopefully) find out later).
Here's one in Skou: ...rángléngpa, (p)ewáko, rángléngpa...
means 'afternoon', -pa
apparently means 'until', (p)e-
are apparently both markers meaning 'she' or 'her' (basically), á
means '(to?) pound', and -ko
is an obviate marker, so I guess the lady in this sentence is non-salient in the discourse context where it appears. The sentence means '...until afternoon, she pounds (it) until it's afternoon, and then...'. These words are all pronounced with a falling pitch: [ø] 'ripe (fruit)', [a] 'rope', and [ʊ] 'rotten'. These are pronounced with a low pitch: [ʉˑ] '(to?) marry', [ɔ] '(to?) go seawards', ko
[kɔ] 'east', and ku
[ko] 'child'. These are pronounced with a high pitch: kó
[ko] 'armband' and kú
In Lower Grand Valley Dani: haka'no
'fix it later', isak
'to cook by steam', hakat
'to fix', hakasin
'you fix it for me now', wet
'to come', wesikin
'[singular subject] will come', hakasukun
'[plural subject] will fix it later', hakatan
'fix it yourself!', hakatinapin
'you treat them now', pal
'to cut', -la-
'to incur a process', palaka
'it got cut off', and palho
'is cutting it off all the time'.
In Manat: Yaba kan ñid.
'He's drinking.' Kan yaba kan ñid.
'This one's drinking.' Ken vɨ kab aimag.
'It's getting dark.' Inɨn vɨ kab aimag.
'In this one, it's dusk.' Inɨn pɨ
means 'This is a house', and pɨ
And finally, in Atayal: Slaqiy
[slaqəij] ~ hlaqiy [hlaqəij] 'snow', /snonux ~ hnonux/ 'hair on head', [zjaw] ~ [jaw] 'thing', /b(z)iran/ 'to buy something, [mit] ~ [mit͡s] 'sheep, goat', [tminun] ~ [tsminun] 'wave', Atayal
[taːjan] 'people', agal
[agan] 'to take', galun
'to take something', [ʔuːwij] 'tired', [ʔiːjat] 'not', and [waːjan] 'gone'.