We speak Mnar in Jirang, a language so different, mutually unintelligible from Khasi. My training in linguistics tells me this is a different variety of the Khasian languages. There are several of them. While we share so many of the ways in which we talk about the world, about our experiences of it, languages are also different. To call a language a language and to mark variances as dialects, is a political process and very often do not do justice to the variants. If we look at Norwegian and Swedish, they share many more similarities than Standard Khasi and Mnar, and yet they are languages, because they are spoken in different countries. So for historical reasons and political reasons, Standard Khasi has become “the Language”, and all the others, dialects.
Author: Maranatha Wahlang
Member, Hyderabad for Feminism, PhD Student, Centre for Neural and Cognitive Sciences, University of Hyderabad.
I don’t disagree that there are problems with this list but in relation to complaints through GSCASHs and similar structures, there are problems in ‘due-procedures’ and their own guidelines are often deeply flawed. The very procedures designed to protect complainants have been used against complainants again and again. I wish that this list on facebook opened up a debate of the lack of structural integrity in GSCASHs and ICCs, instead of what is happening right now.
I got a message from my brother that my aunt had been arrested along with 11 others for vigilante violence against two women. I’d been off Facebook and the internet and missed the news. As soon as I heard this I called my aunt to find out what was happening. She was unwell and didn’t seem to know what was happening. In fact at that point I knew more than she did, because I have internet and a smartphone, which she doesn’t . However she gave me the background to what happened. She and most of my family lives in Shillong, a city I was born in and where I spent my childhood and teens. The women of the community had organised a period of night vigils to have a say and some control of elements that they were afraid of – mostly drugs and sex work.
I feared and angered
In my younger years,
When men ask me at the bus stop,
Until the numbers
And my own violence
Violated my sisters on the streets.
So now i respond –
“Sau lakh” (or more).
River of flesh and other stories: the Prostituted Woman in Indian Short Fiction is a book that begins with an aim of prescribing an Indian prostitute’s problems through pity. The choice of the title, which is a title of one of the stories in the book, as a representation of the collection of stories, relegates the whole collection to a simplified, moralistic view. It is telling of the editor’s and publisher’s condescending attitude towards prostitutes. By appealing to pity and sensationalization, it reveals the patronising disregard they have towards the complex varieties of voices from prostitutes.
And yet the stories on the other hand portray the complexities of a prostitute’s life and experiences very effectively…
Maranatha Wahlang’s revealing experiences of Hyderabad Central University and how Rohith Vemula’s experience was not an anomaly
In May this year, I attended a panel discussion on the Village Administration bill, held in Dinam hall, Jaiaw. There were representatives from State, members of…
No i don’t fit into your “India”, I am not a good indian girl, your definitions – they bind, restrict, constrict, They make me alien.…