in their place oor Kornies

in their place

Vertalings in die woordeboek Engels - Kornies

yn aga le

voorbeelde

in their place
/ yn aga le / / /

26And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.
26Hag yn-medh an ARLOEDH, ‘Mar kavav hanter-kans den gwiryon a-berth y'n sita, sparya a wrav oll an tyller a'ga govis i.’

Cornwall is variously referred to as a duchy, region, sub-region, county, as a perpetual destination. This is an outsider view of ‘other’ that attracts visitors in their droves, a place-myth based upon ‘picturesque romanticization’ (Moseley 2018, p.110) conjured by a hundred unhindered years of romantic travelogue, period drama location and seasonal tourism journalism. Often Cornish production is seen through the prism of its history or its landscape as backdrop. Some local producers indicated that there was place for modern storytelling and for connecting with other Celtic cultures, such as Wales or Brittany. Cornwall has been granted minority status within the UK but it remains an open question as to whether there is a market for such filmed Cornish storytelling both within and without CIOS4 .
Kernow yw kampollys yn tivers avel duketh, tiredh, is-tiredh, konteth, po avel pennhyns anhedhek. Homm yw gwel a-ves a ‘aral’ a denn vystyoryon yn bushow bras, myth-le selys war ‘romansekheans teg’ (Moseley 2018, f.110) pystriys gans kansvledhen anlettys a argemynnow viaj romansek, desedhans drama istorek ha jornalyaseth tornyaseth sesonel. Askorrans kernewek yw gwelys yn fenowgh dre brism a’y istori po y dirwedh avel kilva. Nebes askorroryon leel a venegas bos spas rag hwedhlans arnowydh ha rag keskelmans gans gonisogethow keltek erel, kepar ha Kembra po Breten Vyghan. Re rontyas dhe Gernow gre minoryta a-ji dhe’n RU mes hwath govyn ygor yw mars eus marghas rag hwedhlans kernewek fylmys a’n par ma a-ji hag adar CIOS4.

My dear People, began Bilbo, rising in his place. ‘Hear! Hear! Hear!’ they shouted, and kept on repeating it in chorus, seeming reluctant to follow their own advice. Bilbo left his place and went and stood on a chair under the illuminated tree. The light of the lanterns fell on his beaming face; the golden buttons shone on his embroidered silk waistcoat. They could all see him standing, waving one hand in the air, the other was in his trouser-pocket.
Ow thus veurgerys, a dhallathas Bylbo, ow sevel a’y gador. Y thus a lowengarmas oll warbarth heb finwedh. Bylbo a asas y gador hag eth dhe’n wydhenn wolowys, ev a sevis war kador yn-dann an wydhenn. Golow an lugern a goedhas war y enep ow splanna; an botonyow a owr a dhewynnyas war y gryspows owrlin brosys. I a allsa y weles, ow sevel, ow kweyvya unn dhorn y’n ayr, yth esa an dorn arall yn poket y lavrek.

A list of 105 place-names, their Cornish forms and English translations prepared for the Gorsedh ceremony of 2011 in Helston.
Roll a 105 hanow-tyller, aga furv Kernewek ha treylans yn Sowsnek darbarys rag solempnitans igor an Orsedh yn 2011 dhe Hellys.

Cornwall is variously referred to as a duchy, region, sub-region, county3, as a perpetual destination. This is an outsider view of ‘other’ that attracts visitors in their droves, a place-myth based upon ‘picturesque romanticization’ (Moseley 2018, p.110) conjured by a hundred unhindered years of romantic travelogue, period drama location and seasonal tourism journalism. Often Cornish production is seen through the prism of its history or its landscape as backdrop. Some local producers indicated that there was place for modern storytelling and for connecting with other Celtic cultures, such as Wales or Brittany. Cornwall has been granted minority status within the UK but it remains an open question as to whether there is a market for such filmed Cornish storytelling both within and without CIOS4 (Saffery Champness 2018, p.55).
Kernow yw kampollys yn tivers avel duketh, tiredh, is-tiredh, konteth, po avel pennhyns anhedhek. Homm yw gwel a-ves a ‘aral’ a denn vystyoryon yn bushow bras, myth-le selys war ‘romansekheans teg’ (Moseley 2018, f.110) pystriys gans kansvledhen anlettys a argemynnow viaj romansek, desedhans drama istorek ha jornalyaseth tornyaseth sesonel. Askorrans kernewek yw gwelys yn fenowgh dre brism a’y istori po y dirwedh avel kilva. Nebes askorroryon leel a venegas bos spas rag hwedhlans arnowydh ha rag keskelmans gans gonisogethow keltek erel, kepar ha Kembra po Breten Vyghan. Re rontyas dhe Gernow gre minoryta a-ji dhe’n RU mes hwath govyn ygor yw mars eus marghas rag hwedhlans kernewek fylmys a’n par ma a-ji hag adar CIOS (Saffery Champness 2018, f.55).

Their land was originally unprotected from the East; but on that side they had built a hedge: the High Hay. It had been planted many generations ago, and was now thick and tail, for it was constantly tended. It ran all the way from Brandywine Bridge, in a big loop curving away from the river, to Haysend (where the Withywindle flowed out of the Forest into the Brandywine): well over twenty miles from end to end. But, of course, it was not a complete protection. The Forest drew close to the hedge in many places. The Bucklanders kept their doors locked after dark, and that also was not usual in the Shire.
Aga thir o anwithys dhe’n tu est; mes dhe’n tu na i re dhrehevsa ke : an Hay Hir. Ev re beu plansys nans yw lies henedh, hag ev o tew ha hir lemmyn, drefenn bos teudhys prest. Ev a wrug fordh yn gwydenn bras hag efan, ow kamma dhe-ves diworth an avon diworth Pons Brandiwayn, ha dasomjunya a wrug gans an avon arta dhe Bennhay (an le may veras an avon Wydhiwyndel mes an Koes Koth y’n Brandiwayn): moy es ugens mildir diworth unn penn dh’y gila. Nyns o difresyans tien dredho heb mar. An Koes a dho nes dhe’n ke dhe leow pals. An Buklandoryon a brennas aga daras dre dewlder, ha henn o anusys y’n Shayr ynwedh.

2unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both their's and our's:
2Dhe eglos Duw usi yn Korinth, dhe'n re sanshes yn Krist Yesu, gelwys may fens i syns, gans oll an re na, yn pub tyller, a gri war hanow agan Arloedh Yesu Krist, Arloedh keffrys dhedha i ha dhyn ni:

A conference held in September 2006 examined the basis of the different forms and the papers from this can be accessed on this site. Another conference took place in October 2007 at which the Commission presented their findings and recommended a consensus approach for establishing the Standard Written Forum, instead of choosing one of the existing forms. The Commission's statement, as presented at the conference, can be downloaded in full below.
Keskusulyans hag a veu synsys mis Gwynngala 2006, a hwithras sel an furvow dyffrans hag y hyllir drehedhes paperyow dhyworth hemma war an wiasva ma. Ken keskussulyans a veu synsys mis Hedra 2007 may hwrug an Desedhek profya aga throvyansow ha komendya nesheans kesakordyans dhe fondya an Furv Skrifys Savonek, yn le a dhewis onan an furvow esa yn few. Y hyllir iskarga yn leun a-woles derivas an Desedhek, kepar del veu va profys orth an keskussulyans.

Nor could he lean forward for fear of being choked. At that time, as we read what is written in the scriptures, there were places ready for the wild birds to build their nests; for christ no place was found for him to hold his head.
na war-rag ev ny ylli poesa rag own bos megys y'n eur na dell redyn ni y'n lyvrow dell yw skrifys dhe'n ydhyn gwyls rag neythi tylleryow esa parys dhe krist y benn py synsi tyller vydh nyns o kevys

In 2012 the Cornish Gorseth came to Camelford, so a book on the place-names of the area seemed appropriate. This is a brief guide to the names in that area listed by the Ordnance Survey, with their Cornish equivalents and meanings in English.
Yn 2012, Gorsedh Kernow eth dhe Reskammel, ytho, lyver yn-kever henwyn-tyller a'n randir a hevelis bos tybyans gwiw. Henn yw lyver-gedyans berr yn-kever an henwyn y'n ranndir na herwydh rol an Ordnance Survey, gans aga paryow Kernewek ha'ga styryow yn Sowsnek.

They felt as if a trap was closing about them; but they did not quite lose heart. They still remembered the hopeful view they had had of the line of the Road ahead, and they still knew in which direction it lay. In any case, they now had so great a dislike for that hollow place about the stone that no thought of remaining there was in their minds. They packed up as quickly as their chilled fingers would work.
I a omglywas bos ow tegea maglenn a-dro dhedha; mes ny wrussons i digolonna yn tien. Hwath i a berthas kov a’n gwel wovenegek re welsens i a linenn an Fordh a-ragdha, ha hwath i a wodhva an tu may korwedhas hi. Yn neb kas, yth esa divlas mar vras dhedha rag an tyller kew ma a-dro dhe’n menhir ma nag esa tybyans vyth yn aga brys a witha ena. I a fardellas mar skon hag yth oberas aga bysyes yeynhes.

Seeing an expensive glossy ad, for a multi-million pound second home used to entice vulnerable people into gambling for the multi-million pound profit of a US company, unthinkingly placed in a thread of Cornish people mourning the loss of their home, the loss of their youth and the loss of their future, I’m furious.
Pan welav argemmyn gorlanwesek kostek, rag nessa chi liesmilvil peuns usys rag dynya tus woliadow dhe hapwari rag budh liesmilvil peuns a negys amerikanek, gorrys heb preder yn neusen a Gernowyon ow kalari koll aga thre, koll aga yonkers ha koll aga devedhek, koneryek ov.

While Cornish folk are asking to be let in, the others would swap places with us in an instant. Not to mention the optics of “Cornwall begs to be included in King’s coronation: the truth behind calls for devolution”. We’re honestly embarrassing ourselves and playing right into their hands.
Ha tus Kernow ow pysi bos amyttys, an re erel a wrussa skwychya leow genen a-dhesempis. A-der meneges an optek a “Kernow a bys bos rann a gurunyans an Myghtern: an gwiryonedh a-dryv galowyow digresennans”. Yn onest, yth eson owth omankombra ha kodha yn diwla an eskar.

I smiled,—for what had I to fear? I bade the gentlemen welcome. The shriek, I said, was my own in a dream. The old man, I mentioned, was absent in the country. I took my visitors all over the house. I bade them search—search well. I led them, at length, to his chamber. I showed them his treasures, secure, undisturbed. In the enthusiasm of my confidence, I brought chairs into the room, and desired them here to rest from their fatigues, while I myself, in the wild audacity of my perfect triumph, placed my own seat upon the very spot beneath which reposed the corpse of the victim.
My a vinhwarthas–rag pandr’a dylis vy doutya? My a dhynerghis an dus jentyl. An us, yn-medhav, re bia ahanav vy ow honan, ha my owth hunrosa. Yth esa an den koth, yn-medhav, a-dre y’n powdir. My a ledyas ow gwestoryon dres oll an chi. My a’s erghis may hwitthrens–may hwitthrens yn ta. My a’s ledyas, wortiwedh, dh’y jambour. My a dhiskwedhas dhedha y dresoryow, diogel ha salow dell ens. Y’m omfydhyans my a gerghas kadoryow y’n stevel ha profya, yn hwresek, i dhe bowes omma a’ga lavuryow. Yn kettermyn, y’n kolonekter gwyls a’m trygh perfydh, y settis vy ow esedh ow honan war an le poran may hwrowedha korf ow fethesik yn-danno.

When the old political structure of Eastern Europe fell apart in 1918, Lithuania once again declared its independence. Throughout this time, the Hill of Crosses was used as a place for Lithuanians to pray for peace, for their country, and for the loved ones they had lost during the Wars of Independence.
Wosa anserghogeth yn 1918, usys o Bre an Krowsow avel tyller may gylli Lithuanians pysi gans kres, gans aga gwlas ha'ga neskerens a ledhys dres an Breselyow Anserghogeth.

REVELATION 12 The Woman and the Dragon 1A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. 2She was pregnant and cried out in pain as she was about to give birth. 3Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on its heads. 4Its tail swept a third of the stars out of the sky and flung them to the earth. The dragon stood in front of the woman who was about to give birth, so that it might devour her child the moment he was born. 5She gave birth to a son, a male child, who “will rule all the nations with an iron scepter.” And her child was snatched up to God and to his throne. 6The woman fled into the wilderness to a place prepared for her by God, where she might be taken care of for 1,260 days. 7Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. 8But he was not strong enough, and they lost their place in heaven. 9The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him. 10Then I heard a loud voice in heaven say: “Now have come the salvation and the power and the kingdom of our God, and the authority of his Messiah. For the accuser of our brothers and sisters, who accuses them before our God day and night, has been hurled down. 11They triumphed over him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death. 12Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he knows that his time is short.” 13When the dragon saw that he had been hurled to the earth, he pursued the woman who had given birth to the male child. 14The woman was given the two wings of a great eagle, so that she might fly to the place prepared for her in the wilderness, where she would be taken care of for a time, times and half a time, out of the serpent’s reach. 15Then from his mouth the serpent spewed water like a river, to overtake the woman and sweep her away with the torrent. 16But the earth helped the woman by opening its mouth and swallowing the river that the dragon had spewed out of his mouth. 17Then the dragon was enraged at the woman and went off to wage war against the rest of her offspring—those who keep God’s commands and hold fast their testimony about Jesus.
DISKWEDHYANS 12 An Venyn ha'n Dhragon 1Ha tokyn bras a veu gwelys yn nev; benyn gwiskys gans an howl, ha'n loer yn-dann hy threys, ha kurun a dhewdhek sterenn war hy fenn; 2ha hi gans flogh y'n dorr, a armas yn gloesow, ow lavurya dhe dhineythi. 3Ha ken tokyn a veu gwelys yn nev, hag otta, dragon rudh meur gans seyth penn ha deg korn ha seyth diadem war hy fennow. 4Ha'y lost a skubas an tressa rann a'n ster a nev ha'ga thewlel dhe'n dor ha'n dhragon a sevis a-dherag an venyn a vedha ow tineythi, may teppra hy flogh kettell wrella hi y dhineythi. 5Ha hi a dhineythis mab gorreydh a vedha ow pugelya pub kenedhel gans gwelenn horn: ha'y flogh a veu ravshys dhe Dhuw, ha dh'y dron. 6Ha'n venyn a fias dhe'n gwylvos, le may ma dhedhi tyller parys gans Duw, ma's makkens hi ena mil dhydh dew kans ha tri-ugens. 7Hag yth esa kas yn nev. Mighal ha'y eledh a omladhas erbynn an dhragon; ha'n dhragon a omladhas ha'y eledh hi, 8ha ny fethsons i; ha ny veu aga thyller kevys namoy yn nev. 9Ha'n dhragon veur a veu tewlys yn-nans, an sarf goth neb yw gelwys an Jowl, ha Satnas, neb a doell oll an bys: ev a veu tewlys yn-nans bys y'n dor, ha'y eledh a veu tewlys yn-nans ganso. 10Ha my a glewas lev ughel yn nev ow leverel, ‘Lemmyn selwyans, ha nerth, ha gwlaskor agan Duw yw devedhys, ha galloes y Grist: rag bos kuhudhor agan breder tewlys yn-nans, neb a's kuhudhas dydh ha nos a-dherag agan Duw. 11Hag i a'n fethas dre woes an Oen ha dre er aga dustuni, ha ny garsons aga bewnans bys yn ankow. 12Ytho, lowenhewgh, a nevow, ha hwi a drig ynna. Tru dhe'n dor ha dhe'n mor, rag an Jowl re dhiyskynnas dhywgh hwi, ha sorr bras ganso, rag ev a woer bos termyn berr ganso ev.’ 13Ha pan welas an dhragon hy bos tewlys bys y'n dor, hi a helghyas an venyn a dhineythis an flogh gorreydh. 14Ha dhe'n venyn y feu res diwaskell an er bras may halla nija a-bervedh y'n gwylvos, bys yn hy thyller mayth yw megys ena termyn ha termynyow ha hanter termyn, dhiworth fas an sarf. 15Ha'n sarf a dewlis dowr yn-mes a'y anow kepar hag avon war-lergh an venyn may hwrella dhedhi bos degys dhe-ves gans an avon. 16Ha'n dor a weresas an venyn ha'n dor a igoras y anow ha lenki an avon a dewlis an dhragon yn-mes a'y ganow. 17Ha'n dhragon a sorras orth an venyn, hag yth eth dhe werrya gans remenant hy has neb a with gorhemmynnow Duw, ha dustuni Yesu yma gansa i. 18Ha hi a sevis war dreth an mor.

Frodo looked round. It did look like home. Many of his own favourite things - or Bilbo’s things (they reminded him sharply of him in their new selling) - were arranged as nearly as possible as they had been at Bag End. It was a pleasant, comfortable, welcoming place; and he found himself wishing that he was really coming here to settle down in quiet retirement. It seemed unfair to have put his friends to all this trouble; and he wondered again how he was going to break the news to them that he must leave them so soon, indeed at once. Yet that would have to be done that very night, before they all went to bed.
Frodo a viras a-dro. Yn hwir, y semlans o haval orth tre. Yth esa lies an traow o gwella ganso ena – hag ynwedh traow Bilbo (i a’n kovhas yn kever Bylbo yn tynn yn aga le nowydh) – hag oll anedha a veu restrys mar nes hag a allas bos gwrys dhe’n fordh mayth ens i restrys dhe Bag End. Tyller hweg, attes ha dynnarghek* o ; hag ev a vynnas ev dhe dhos omma rag omdenna yn kosel yn hwir. Dell hevelis dhodho, anewn o dhe wul dh’y gowetha kemmys a lavur; hag ev a omdybis unnweyth arta fatell wre ev ri an nowodhow dhedha ev dhe asa mar skon, distowgh yn hwir. Byttegyns, y fedha res dh’y wul dhe’n nos na, kyns mos dh’aga gweli.

Cornwall is a Nation. Cornwall is a Nation. Kernewek, the Cornish language, is recognised as a minority language under the European Charter for Regional or Minority Languages (ECRML, 2003). It was reclassified by UNESCO in 2010 as ‘critically endangered’ and in the process of revitalisation, with the number of people taking a Cornish language exam with the Cornish Language Board KESVA averaging 18% YOY growth from 2016–20181, bucking the worldwide trend of diminishing linguistic diversity. Cornish is a living, growing language. The decision to recognise the unique identity of the Cornish, now affords them the same status under the FCPNM2 as the UK’s other Celtic people, the Scots, the Welsh and the Irish (UK Government, 2014). The Cornish have their own stories to tell, that should be told in their own voices: a proud history and unique culture, a distinctive language, a demanding present and an inventive future. A particular perspective on the world that is shared by families and communities in pubs, social clubs, village halls, with theatre and music, at feasts and festivals around the year, the length and breadth of Kernow. But to an outside eye, Cornish culture is practically invisible, and where it is visible, it is diminished to a ‘local curiosity’ to view as part of the commodified Cornish lifestyle or visitor experience. Cornwall is variously referred to as a duchy, region, sub-region, county3, as a perpetual destination. This is an outsider view of ‘other’ that attracts visitors in their droves, a place-myth based upon ‘picturesque romanticization’ (Moseley 2018, p.110) conjured by a hundred unhindered years of romantic travelogue, period drama location and seasonal tourism journalism. Often Cornish production is seen through the prism of its history or its landscape as backdrop. Some local producers indicated that there was place for modern storytelling and for connecting with other Celtic cultures, such as Wales or Brittany. Cornwall has been granted minority status within the UK but it remains an open question as to whether there is a market for such filmed Cornish storytelling both within and without CIOS4 (Saffery Champness 2018, p.55). The sanctioned narrator, the external voice of authority, tells the Cornish who they are, defines the terms of their existence, that they don’t really exist (Daily Mail, 2010), that they’re so lucky to live in such a beautiful part of the world. Beyond the ‘colonial, appropriating tourist gaze’ (Moseley 2018, p.193), in an encountering with a view wider than a postcard, a divergent economic reality is revealed: smart energy farms, the housing crisis, digital tech clusters, indices of multiple deprivation, the space industry... bringing into focus a far more complex picture than ‘pasties and cream’ Cornwall. The Council of Europe Advisory Committee Fourth Opinion on the implementation of the FCPNM by the United Kingdom adopted on 25 May 2016 highlights this indictment, that: so far the BBC has tended to group Cornwall as part of South West England and in an arbitrary manner blending out Cornish issues... The Advisory Committee regrets the minimal profile of Cornish on mainstream media. The 5 minutes a week of Cornish programmes broadcast by the BBC on Radio Cornwall was criticised by interlocutors as being totally insufficient – in terms of style, content and length (Council of Europe 2017, p.31) In the BBC Royal Charter’s General Duties (14) Diversity section (5) of 2016 it states ‘The BBC must support the regional and minority languages5 of the United Kingdom through its output and services and through partnerships with other organisations’ (DCMS, 2016).
Kenedhel yw Kernow. Kernewek, an yeth, yw aswonys avel yeth minoryta yn-dann an Chartour Europek rag Yethow Ranndiryel ha Minoryta (CEYRM, 2003). Dasklassys veu gans UNESCO yn 2010 avel ‘peryllys yn troboyntel’ ha dres an argerdh a dhasvywheans, gans an niver a dus owth ombrofya dhe’n apposyansow y’n yeth kernewek gans Kesva an Taves Kernewek KESVA ow kresegi tevyans a 18% BWV dhyworth 2016- 20181, konter an tuedh ollvysel a dhiverseth yethek ow lehe.Kernewek yw yeth usi ow pywa, tevi. An ervirans dhe aswon honanieth unnik an Gernowyon a re dhedha an keth savla yn dann an Kevambos Framweyth rag Difresyans a Vinorytys Kenedhlek (KFDVK) ha tus keltek erel an RU, an Albanyon, an Gembrion ha’n Wodhyli (Governans RU, 2014). An Gernowyon a’s teves aga hwedhlow aga honan dh’aga derivas, a dalvia bos hwedhlys y’ga levow aga honan: istori gothus ha gonisogeth unnik, yeth arbennek, termyn present beghus ha devedhek dismygek. Gologva arbennek orth an bys hag yw kevrynnys gans teyluyow ha kemenethow yn diwottiow, klubow kowethasek, helyow trevow, gans gwariva hag ilow, orth golyow ha festow dres oll an vledhen, yn Kernow hys-ha-hys. Mes orth lagas a-ves, gonisogeth kernewek yw anweladow ogasti, ha le mayth yw gweladow, lehes yw dhe ‘goyntys leel’ dhe vos gwelys avel rann a vewedh kernewek gwarahys po prevyans vysytyer. Kernow yw kampollys yn tivers avel duketh, tiredh, is-tiredh, konteth, po avel pennhyns anhedhek. Homm yw gwel a-ves a ‘aral’ a denn vystyoryon yn bushow bras, myth-le selys war ‘romansekheans teg’ (Moseley 2018, f.110) pystriys gans kansvledhen anlettys a argemynnow viaj romansek, desedhans drama istorek ha jornalyaseth tornyaseth sesonel. Askorrans kernewek yw gwelys yn fenowgh dre brism a’y istori po y dirwedh avel kilva. Nebes askorroryon leel a venegas bos spas rag hwedhlans arnowydh ha rag keskelmans gans gonisogethow keltek erel, kepar ha Kembra po Breten Vyghan. Re rontyas dhe Gernow gre minoryta a-ji dhe’n RU mes hwath govyn ygor yw mars eus marghas rag hwedhlans kernewek fylmys a’n par ma a-ji hag adar CIOS (Saffery Champness 2018, f.55). An hwedhlor alowys, lev a awtorita a-ves, a lever dhe’n Gernowyon piw yns i, ha styrya termys a’ga bosva, ha na wrons i eksistya yn hwir (Daily Mail, 2010), ha’ga bos feusik dhe vywa yn rann an bys mar deg. Dres an ‘lagattans tornyas trevesigel perghenogel’ (Moseley 2018, f.193), yn metyans gans gwel ledanna es karten bost, gwirder erbysek dyffrans yw digudhys: bargennyow tir nerth konnyk, an goredhom anedhans, bonniow teknologieth vysyel, menegvaow esow liesek, an diwysyans efanvos... usi ow tri yn fog imach komplettha dres eghen es Kernow ‘pastiow ha dehen’. Peswora Breus Kessedhek Kussulyek Konsel Europa war gowlwrians an KFDVK gans an Ruwvaneth Unys, recevys an 25ens a vis Me 2016, a wolowboynt an kuhudhans ma: an BBC bys dhe’n termyn ma dhe worra Kernow yn bagas gans Pow Sows Soth West hag yn maner siansek dhe gemyska daldraow kernewek... An Kessedhek Kussul a edreg an profil ispoyntyel a Gernewek war vedia pennfrosek. An 5 mynysen pub seythen a dowlennow kernewek darlesys gans an BBC war Radyo Kernow a veu arvreusys gans kernewegoryon dhe vos anlowr – ow tochya gis, dalgh ha hirder (Konsel Europa 2017, f.31). Y’n Deverow Ollgemmyn Chartour Ryel an BBC (14) rann Diversita (5) 2016 y leverir: ‘Res yw dhe’n BBC skoodhya yethow ranndiryel ha minoryta an Ruvaneth Unys der y eskorrans ha gonisyow ha dre gesparethow gans kowethyansow erel.’ (DCMS, 2016).

Religious Education (RE) has an important place in the curriculum of all schools. It provides a safe space for young people to develop their understanding of people, cultures, faiths and relationships. This agreed syllabus sets out detailed and extensive programmes that will enable pupils to gain a coherent understanding of religions and worldviews, preparing them for life in twenty-first century Britain. It gives teachers clear guidance on how to approach the teaching of RE across all key stages, taking an innovative and rigorous approach that will promote high standards of RE in our schools.
Yma le arbennik dhe Adhyskans Kryjyk (AK) yn kors-dyski skolyow oll. Y prov le salow rag tus yowynk dhe dhisplegya aga honvedhes a dus, gonisogethow, kryjyansow ha perthynyansow. An dyskevres unverhes a dhisplet towlennow manylys hag efan a wra ri gallos dhe dhyskbylon dhe gavos konvedhes olldalghus a fydhow ha byswelyow, aga pareusi rag bewnans yn Breten an kynsa warn ugens kansbledhen. Y re dhe dhyskadoryon gidyans kler yn kever fatel dhe neshe an dyskans a AK a-dreus oll an gradhow posek, kemeres fordh nowythheans ha dour hag a wra avonysa savonow ughel a AK yn agan skolyow.

In addition to our four research themes, we are also interested in our global connections. As we all know, Cornish people have taken their skills all over the world, providing us with links to places such as the USA, Australia, and New Zealand. Our international trade goes back at least as far as the Bronze Age, and our heritage and traditions provide us with connections to neighbouring regions, particularly our Celtic cousins in Wales, Brittany, and Ireland. Moreover, the public nature and depth of our identity provides us with points of resonance with many other parts of Europe in particular, other rural areas, which are also calling for stronger representation in an often metropolitan policy environment.
Dres agan 4 thema hwithrans, bern a’gan beus keffrys a’gan Kevrennow Ollvysel. Dell wodhon ni oll, gwerin Kernow re gemeras aga sleynethow dres oll an bys, orth agan provia gans kevrennow dhe leow kepar ha’n SUA, Ostrali ha'n Mordir Nowydh. Y tallathas agan kenwerth keswlasek mar a-varr avel an Oos Brons dhe’n lyha, hag agan ertach ha hengovyow a’gan provi gans kevrennow dhe ranndiryow yn ogas, yn arbennek agan kosins Keltek yn Kembra, Breten Vyghan hag Iwerdhon. Dres henna, gnas poblek ha down a'gan honanieth a brovi dhyn poyntyow hag a dhassen yn arbennek gans lies ranndir aral Europek, ranndiryow powek erel, neb usi ow kelwel ynwedh rag kanasedhans kreffa yn kerghynnedh polici hag yw yn fenowgh a’n worcita.

Geography (from Greek: γεωγραφία, geographia, literally "earth description") is a field of science devoted to the study of the lands, features, inhabitants, and phenomena of the Earth and planets. The first person to use the word γεωγραφία was Eratosthenes (276–194 BC). Geography is an all-encompassing discipline that seeks an understanding of Earth and its human and natural complexities—not merely where objects are, but also how they have changed and come to be. Geography is often defined in terms of two branches: human geography and physical geography. Human geography is concerned with the study of people and their communities, cultures, economies, and interactions with the environment by studying their relations with and across space and place. Physical geography is concerned with the study of processes and patterns in the natural environment like the atmosphere, hydrosphere, biosphere, and geosphere.
Doronieth yw an rann a wodhonieth ow tochya studhya tiryow, tus ha happyansow an Norvys ha planetys. Y hwra doronieth assay konvedhes an bys ha'y deythi denel ha naturel, le may ma taklow ha fatel wrussons treylya ha praga maga ta. Ny dal kemyska an geryow 'doronieth' ha'y studhyans kelmys 'dororieth'. Yma dew rann jyf a dhoronieth: doronieth dhenel ha doronieth fisegel. Doronieth dhenel a studh tus ha'ga kemenethow, gonisogethow, erbysiedhow hag ynterweythresow gans an kerghynnedh dre studhya aga ferthyansow dres spas ha le. Doronieth fisegel a studh argerdhow ha patronyow y'n kergynnedh naturel kepar ha y'n ayrgylgh, dowrgylgh, bewgylgh ha dorgylgh. Nebonan a studh doronieth yw doronydh. Mappys yw toul posek yn doronieth, gwruthyl ha studhya mappys yw gelwys skiens mappys po kartografieth.

Think of a discipline requiring strength, skill, alertness, and robustness. Would that be working with slate, or football? Both, of course! When people excel at their work, they come to develop pride in the discipline of that work. From the pride in that discipline grows pride in the community that is home to that discipline. And from the pride in that community comes energy that strengthens the community spirit, a spirit that needs to be expressed. The Slaters did not want a silver ball: they would be satisfied with a leather one. And, above all, they wanted a game that would maintain the unity of the community rather than putting half of it in hospital, and that is why they decided that football would be their game. In the vast scheme of things, it may not matter that a ball is in one place on a field rather than another. But in the context of our daily lives this provides the opportunity for all that strength, skill, alertness, and robustness express themselves in the game.
Prederi ty gwra a unn myster may fydh edhomm a nerth, sleyghnedh, difunedh, ha kadarnder. Ha leghweyth a venegyn ni, po peldroes? An dhew, hab mar! Ha tus ow kul aga hwel yn-ta, y kavons i maga proutnedh yn myster an hwel na. A broutnedh yn myster yth egin proutnedh y'n bobel may fydh gwrys an myster na. Hag a broutnedh y'n bobel yth egin nell yn-unn grevhe spyrys tus an bobel na, spyrys a'n jeveus edhomm a y veneges. Nyns esa hwans dhe'n Leghwesyon a bel arghans: legh o aga moen i, nag yw es y dreylya dhe bel: pel ledher a via da lowr gansa i. Ha dreus eghenn oll y fynnens i gwari a syni unnses an pluw yn le gorra y hanter y'n klavji, ha rag henna ydh ervirsons i dell via peldroes aga gwari i. Yn plen efan an bys martesen ny vern mann a vo pel yn unn le war wel a-derr yn ken le. Mes yn plen agan bywnansow dydh ha dydh yma spas dhe'n nerth, dhe'n sleyghnedh, an difunedh ha'n kadarnder oll omveneges yn vertu an gwari.

The Cornwall & Isles of Scilly Leadership Board hope that this strategy goes some of the way to doing that and delivers its vision to be ‘a place where Cornwall and the Isles of Scilly residents and organisations understand the benefits of digital, feel safe and confident online and are supported to develop their skills and thrive in an increasingly digital world’.
Yma govenek dhe Gesva Ledyorses Kernow ha Syllan mayth a an strateji ma tamm war an fordh dhe wul henna ha may teliver ev hy gwel dhe vos 'le may konvedh anedhysi ha kowethyansow yn Kernow ha Syllan an lesow a vesyel, may klewons salow ha kyfyansek warlinen ha mayth yns skodhys dhe dhisplegya aga sleynethow ha seweni yn bys yw moy ha moy besyel'.

Leviticus 16 Day of Atonement 1And the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died; 2and the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat. 3Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering. 4He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on. 5And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. 6And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. 7And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation. 8And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat. 9And Aaron shall bring the goat upon which the LORD's lot fell, and offer him for a sin offering. 10But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness. 11And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself: 12and he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail: 13and he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: 14and he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times. 15Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat: 16and he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. 17And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. 18And he shall go out unto the altar that is before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. 19And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. 20And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat: 21and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: 22and the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness. 23And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there: 24and he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people. 25And the fat of the sin offering shall he burn upon the altar. 26And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp. 27And the bullock for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung. 28And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp. 29And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: 30for on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. 31It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. 32And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments: 33and he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation. 34And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses.
Levitikus 16 Dy'goel an Dehwelyans 1An ARLOEDH a gewsis orth Moyses wosa mernans dew vab Aron, pan wrussons offrynn dherag an ARLOEDH, ha merwel. 2Hag yn-medh an ARLOEDH dhe Moyses, Lavar dhe Aron dha vroder na dheffo pub eur oll a-berth y'n tyller sans a-ji dhe'n vayl dherag an dregeredhva usi war an argh, ma na varwo, rag my a vynn omdhiskwedhes y'n gommolenn war an dregeredhva. 3Mes yndella y teu Aron a-ji dhe'n tyller sans: gans tarow yowynk rag offrynn pegh ha hordh rag offrynn leskys. 4Ev a wisk an bows sans a lien ha'n lavrek a lien war y gorf, hag omwrogysa gans grogys a lien a-dro dhodho ha maylya tulyfant a lien a-dro dh'y benn; an re ma yw dillas sans. Ev a wolgh y gorf yn dowr hag ena aga gwiska. 5Hag ev a gemmer dew vogh dhiworth kuntelles mebyon Ysrael rag offrynn pegh hag unn hordh rag offrynn leskys. 6Hag Aron a offrynn lodhen an offrynn pegh ragdho ev y honan, ha gul dehwelyans ragdho ev ha rag y ji. 7Hag ev a gemmer an dhew vogh ha'ga settya dherag an ARLOEDH orth daras tylda an kuntelles. 8Hag Aron a dewl prenn war an dhew vogh, unn prenn a-barth an ARLOEDH, ha'n prenn arall a-barth an bogh-diank. 9Hag Aron a dhre an bogh may koedhas prenn an ARLOEDH warnodho ha'y offrynna rag offrynn pegh. 10Mes an bogh may koedhas warnodho an prenn dhe vos an bogh-diank a vydh settys bew dherag an ARLOEDH dhe wul dehwelyans ganso ha dhe vos dannvenys avel bogh-diank y'n difeythtir. 11Hag Aron a dhre an lodhen rag an offrynn pegh yw ragdho ev, ha gul dehwelyans ragdho ev ha rag y ji ha ladha an lodhen rag an offrynn pegh yw ragdho ev 12Hag ev a gemmer ynkyslester lenwys a golennow tan dhiworth an alter dherag an ARLOEDH, ha dhew dhornas a ynkys hweg, gweskys munys, ha'y dhri a-ji dhe'n vayl. 13Hag ev a worr an ynkys war an tan dherag an ARLOEDH, may kwrello kommolenn an ynkys kudha an dregeredhva usi war an dustuni, ma na varwo. 14Hag ev a gemmer rann goes an lodhen ha'y skoellya gans y vys war an dregeredhva troha'n howldrevel, hag ev a skoell rann an goes gans y vys dherag an dregeredhva seythgweyth. 15Ena ev a ladh bogh an offrynn pegh yw rag an bobel, ha dri y woes a-ji dhe'n vayl, ha gul an keth tra gans an goes na dell wrug gans goes an lodhen, ha'y skoellya war an dregeredhva, ha dherag an dregeredhva. 16Hag ev a wra dehwelyans rag an tyller sans drefenn avlander mebyon Ysrael ha drefenn aga threuspassow, aga feghosow oll; hag yndella y hwra ev rag tylda an kuntelles a bes yntredha yn mysk aga avlander. 17Ha ny vydh denvyth yn tylda an kuntelles pan enter ynno dhe wul dehwelyans y'n tyller sans, erna dheffo yn-mes, wosa gul dehwelyans ragdho ev y honan ha rag y ji ha rag oll kemmynieth Ysrael. 18Ena ev a yn-mes dhe'n alter usi dherag an ARLOEDH ha gul dehwelyans ragdho, ha kemmeres rann goes an lodhen ha rann goes an bogh ha'y worra war gern an alter a-derdro. 19Hag ev a skoell rann an goes warnodho seythgweyth gans y vys, ha'y lanhe ha'y sanshe dhiworth avlander mebyon Ysrael. An Bogh-diank 20Ha wosa gorfenna gul dehwelyans rag an tyller sans ha tylda an kuntelles ha'n alter, ev a dhre an bogh bew. 21Hag Aron a worr y dhiwleuv war benn an bogh bew ha konfessya warnodho kammweythresow oll mebyon Ysrael hag oll aga threuspassow, oll aga feghosow, orth aga gorra war benn an bogh, hag ev a'n dannvon dhe-ves dre leuv gour yw parys, bys y'n difeythtir. 22Ha'n bogh a berth warnodho oll aga hammweythresow bys yn tir ynyal, hag ev a dhelirv an bogh dhe wari y'n difeythtir. 23Hag Aron a dheu a-berth yn tylda an kuntelles, hag ev a dhiwisk y dhillas a lien a wiskas pan eth a-ji dhe'n tyller sans ha'ga gasa ena. 24Hag ev a wolgh y gorf gans dowr yn tyller sans ha gwiska y dhillas, ha dos yn-mes hag offrynna y offrynn leskys hag offrynn leskys an bobel ha gul dehwelyans ragdho ev y honan ha rag an bobel. 25Hag ev a lesk blonek an offrynn pegh war an alter. 26Hag ev neb a liver an bogh avel bogh-diank a wolgh y dhillas ha badhya y gig yn dowr ha wosa henna ev a dheu a-ji dhe'n kamp. 27Ha lodhen an offrynn pegh, ha bogh an offrynn pegh may feu aga goes dres a-bervedh dhe wul dehwelyans y'n tyller sans, a vydh degys yn-mes a'n kamp, hag i a gowllesk aga kreghyn gans aga hig ha'ga hawgh. 28Hag ev neb a's lesk a wolgh y dhillas ha badhya y gig yn dowr, ha wosa henna ev a dheu a-ji dhe'n kamp. 29Ha hemma a vydh ordenans ragowgh bys vykken: y'n seythves mis, yn degves dydh an mis, hwi a omjasti ha ny wrewgh ober vyth, naneyl genesik nag alyon trigys yn agas mysk, 30rag y'n jydh ma yma dehwelyans gwrys ragowgh dh'agas glanhe; hwi a vydh glan a'gas peghosow oll dherag an ARLOEDH. 31Sabot solem a bowes vydh ragowgh, ha hwi a omjasti; yth yw ordenans bys vykken. 32Ha'n oferyas a wra y untya ha'y urdhya dhe servya avel oferyas yn le y das a wra an dehwelyans, ha gwiska an dillas a lien, an dillas sans. 33Hag ev a wra dehwelyans rag an sentri, hag ev a wra dehwelyans rag tylda an kuntelles ha rag an alter, hag ev a wra dehwelyans rag an oferysi ha rag oll pobel an gemmynieth. 34Ha hemma a vydh ordenans bys vykken ragowgh, dhe wul dehwelyans rag mebyon Ysrael rag oll aga feghosow unnweyth y'n vlydhen. Hag ev a wrug dell erghis an ARLOEDH dhe Moyses.