#Sermon #Khlam #KyrsoiborPyrtuh
“Kawei kaba phalang lyngba ka jingim u Jisu Khrist ka dei kane; “ka bor jong ka jingtlot bad ka jingtlot jong ka bor”. Ha ka pyrthei, ka Bor ka dei ka pdeng jong ka jingim, la ka long ka synshar-ka bishar, ka khaii-pateng, ka niam, ka imlang sahlang bad kiwei de. Naduh hyndai, kawei ka Ri ka ialeh ban synshar halor kawei pat, ki Ri bakhraw bor ki pyntian jubor ia ka rukom pyrkhat bad rukom im jong ki ha kiwei pat. Ha kano kano ka Ri ka kynhun Jaidbynriew ba hehpaid ka leh meng, ka leh khraw bad kyrniom ia kiwei ki Jaidbynriew ba ritpaid. Kumjuh ruh ka kynhun niam ba heh paid ka leh donbor bad pynbor ia kiwei ban pdiang ia ka jingngeit bad ia ka niam ka rukom jong ka. Kawei ka dustur ne kolshor ka pynpaw ba ka dei kaba kham bha ne janai ban ia kawei pat. Ki hehpaid ki thep jubor ha ki ritpaid ia ka niam, ka rukom, ka riti dustur bad ki niad rong ym tang ia ka shynrong hynrei wat ia ka jabieng ruh kaba don hapoh ka shynrong. Nalor kine, mynta ha kane ka juk “Neo-Liberal” ka don sa ka sainpyrkhat ne kolshor kaba ban bein, ba pynduk bad leh beijot ia ki rangli juki, ia ki sem shilliang bad kup shilliang. Ka kolshor kaba pynkha ia ka kharai ha ka ioh ka kot bad ka kolshor kaba pynkhie im biang ia ka juk khaii mraw ia ki para briew.”
#Sermon #Khlam #KyrsoiborPyrtuh
Mynta ka sngi ngin pule ia ka jingrwai Salm ba Sawphew (40) bad ka Khasi- CL Version ka pyndonkam da kine ki kyntien ha ka Salm 40:3, “U hikai ia nga ban rwai ia ka jingrwai bathymmai”, katba ha ka Khasi OV (Reference) pat la pyndonkam da ki kyntien, “Bad U la buh ia ka jingrwai bathymmai ha ka shyntur jong nga”. Niuma, ngin ym iatai hangne ia ka rukom pynkylla ktien, hynrei ngin pule ia kane ka jingrwai Salm bad pyndei ia ka bad ka por ba ngi im.
Ka kitab u Hosia ka long kaba sngewtynnad bad ba bang ban pule bad ka jingpyrkhat jong u Hosia shaphang u Blei ka iasnoh bad ka jingim shimet jong u bad ka kyrsoi na kaei kaba ma u hi u mad bad iashem ha ka jingim, kata ka jingiadei jong U bad ka Gomer. Katkum ka Bible u Hosia u dei u tnga jong ka Gomer bad ki don lai ngut ki khun. U Bishop Spong u ong,don ar tylli ki jingbatai shaphang ka jingiapoikha hapdeng u Hosia bad ka Gomer. Kawei ka long, ba u Hosia u shongkurim ia ka nuti bad kawei pat ka long ba kham hadien ka Gomer ka kylla nuti bad ka shah die mraw. Hynrei kine kim dei ki khana ha ka kitab u Hosia bad ka kitab U Hosia ka kren shaphang ka Jingieid. Kane harum ka dei ka khana kaba nga la ring bad pynwan dur na ka jingthoh u John Shelby Spong shaphang ka jingiadei u Hosia bad ka Gomer.
Ka khlam ka la pynjulor bad ki samla kynthei, shynrang bad kiwei pat, ki shaiong bad sheptieng ban pyrkhat ia ka jingpynjot jong ka. Ha kajuh ka por kane kam pat dei kaba kut jong ka jingim bad barabor ka jingshai ka ap ha ba kut ka lynti iaid ba dum tliw tliw. Ha ka almanac jong ka Balang Presbyterian kane ka dei ka taiew jong ki samla bad kane ka sermon ka mih na ka jingiakren-iatai bad ki katto katne ngut ki samla kiba phohsniew bad saindur ia ka lawei.
KA ÏING KHOM IEW HA BARIK
Da lah kyntiew
yn sa ieng kum u mot bah
ka ing tep ba ramhah kynsha
ba mih tyrpeng ba pyiar
ban kajoh ban dem sdien da jingsngewrain
ha ki biar, ki dak thoh kin khih kyrbeit
sha ki kyrteng jong ki paidbah…
A SHOPPING MALL IN BARIK
When it rises
it will stand like a large tomb
A monstrous mausoleum
with shoulders stretched
long enough to hang in shame
on its walls, alphabets will assemble
into the names of the people…
Kaei ka Eksodos? Ki riewstad Bible ki ong, ka wei ka dei ka jinglaitim ne jinglaitluid jong ki mraw Hebru na Ijipt bad ka jingiaid lyngba ka Duriaw Basaw. Ka ba ar pat, ka dei ka jingmih ne jingphet noh ki mraw Hebru na Ijipt hadien ka jingiap jong ki khun nyngkong shynrang. Ki don ruh ki riewstad kiba ong ba kane ka kynhun ki mraw kam dei tang ki Hebru hynrei ka kynthup ruh ia kiwei de ki Jaidbynriew kiba long mraw ha Ijipt.
When the world was young and when all the animals spoke the language of mankind, the peacock, U Klew, was but an ordinary grey-feathered bird without any pretensions to beauty. But, even in those days, he was much given to pride and vanity, and strutted about with all the majesty of royalty, just because his tuft was more erect than the tuft of other birds and because his tail was longer and was carried with more grace than the tails of any of his companions.
Ka jingwan arsien u Jisu Khrist watla ka dei ka mat kaba iakren tang hapoh ka jylli Khristan pynban ki don ki khep ba ka ktah ia ka imlang-sahlang, ia ka jingiadei shi iing shi sem ne para marjan ne para shnong bad ka wanrah ia ka jingpait iing bad pait Balang. Katkum ka Bible, ha ki sngi kiba nyngkong jong ka Balang Khristan ki bangeit ha u Jisu ki ap khmih lynti ba kata ka iia bad ka jingwan arsien kan jia noh ha ka pateng jong ki hi.
Ka Ri India ka la kynjoh 73 (hynniewphew lai) snem ka rta naduh ba la ioh ia ka jinglaitluid na ka Sorkar Bilat. Ngi niewkor shikatdei ia kane ka jinglaitluid bad ha kajuh ka por pat ngi syier bad artatien iohba ha kane ka juk ka jinglaitluid ka dei tang ka pushara ia ka shynrong maw jingtep? Kan sah kynmaw ruh ba ngi rakhe ia ka Sngi Laitluid hapdeng ka khlam bad ka dei ka jingkit kaba khia tam ban khyllie pat ia ka Ri na ka jingpynjot jong ka khlam.
Ka snem 2020 ruh ka dei ka ‘nemsniew namar ka khlam corona bad sa katno tylli ki snem kin nangsniew nangne shakhmat? Tang mar ia sdang ban pur ka khlam ha ka Jylla, ngi la pyrkhat beit tang ia ka jingduh bad jingiap. Mano ban iap? La sngew ngiew shisha, la kum kato ka por ba jia ka khlam ha Nongkyrdan hyndai kaba i bah S.J Duncan i pynpaw kumne, “Jar jar! Wow! la kynjah ka shnong ka thaw. Ka shnong nongiap ki ong.La tieng ki briew. Balei ka jia kumne?..ki dwar, thliew iing ki ang, ki sah rynghang Mano pat ban khyrdep? Mano ban khang…?
Sa kawei ka kambah kaba ma ngi ki nongshong shnong ngi dei ban pynjia long hadien ba la shem ia ki dawai, ki lad jingsumar bad ki lad jingiada. Kata ka kambah ka long kane, ba baroh ki nongshong shnong salonsar ki dei ban ioh ia kita ki dawai, ki lad jingsumar bad ki lad jingiada khlem da pyniapher kyrdan ne jaitbynriew bad dei ban pynioh ia ki ha ka dor kaba jem bad ba biang briew, kaba ki rangli ki juki bad ki nongbylla sngi ki kotbor. Nalor nangta ngi dei ruh ban pynthymmai bad pynim pat ia ka koit ka khiah bad ka sumar pang (Health Care) ha baroh ki shnong ha ka Jylla.
Mynta kumne ngi don hapdeng ka khlam bad ka khlam ka la pynjot bad pynjulor ia ka jingim. Kumta ka jingkhot ia ngi ka long ym tang ba ngin ia duwai lang, hynrei ban iakhun, ban iaksaid bad iatreilang para shnong para thaw, para kher para mer bad ruh u Blei un iatreilang bad ngi ba na kane ka khlam kan mih ka pyrthei-mariang kaba thymmai- ka pyrthei kaba shngain bad kaba khiah krat ; ka pyrthei kaba dap kyrhai, ka pyrthei kaba ia ieid, ia niewkor bad ia burom kylliang iwei ia iwei pat bad kan mih ruh ka imlang sahlang ka bym lah shilliang bad ka bym leh shilliang khmat bad kaba ialong mar ryngkat ha khmat u Blei ha khmat u briew.
U Blei un kyrkhu ia phi baroh
The pandemic has opened up a whole new, yet familiar backdrop of self speculation through my lens. The images chronicle the mundane setting around my own domestic space, featuring my family of six members and the choices I make to freeze moments for eternity. They have been created alongside many thoughts running through my restless mind during the lockdown appending my state of mind, my political stance, my privileges, my body image, my space, my relationships, my priorities, my future and how we would turn out after all this is over.
I Janice Pariat I dei iwei na ki nongthoh iba la sdang paw ha ka jylli ki nongthoh kot ka Ri India. Ki khanatang kiba I la thoh bad lum thup ha ka kot kaba I la ai kyrteng Boats on Land (Ki Lieng Kynda ha Ryngkew) ki la pynioh ha I ia ka khusnam Yuva Puraskar na ka Sahitya Academy. Ki khana kiba don ha katei ka kot ki dei ki jingmutdur ia ka por bad hadien ka jingsynshar jong ki phareng bad ka Sorkar Bilat ia ka Ri Khasi Jaintia. Ia kane ka kot la pynkylla ruh sha ka ktien khasi da I Bah Sumar Sing Sawian.
Mynta ka dei sngi ba ka Ri Khasi Jaintia ka kynmaw burom ia u Thomas Jones u missionary Khristan ka Balang Presbyterian na Ri Wales uba la wan poi ha Sohra 179 snem mynshuwa. Kumta ngi wanrah sha phi ki nongpule ia kawei ka khana kaba iasnoh bad ka Shnong Pomreng,ka Shnong kaba u Thomas Jones u la phet rieh na ki tyrsim u Hary Englis uba la thmu sniew ban shim ia ka jingim u.
Ka Balang Presbyterian hapoh ka Bri ki Hynniewtrep, ka dei kawei na ki Balang Khristan kaba la rim tam bad kaba la seng nongrim ne saindur katkum ki jinghikai shong tynrai jong ki Methodist ka Ri Wales bad U John Calvin. Nalor kaba ialap ia ka Khubor Babha sha ki bynriew, ka Balang ka don ruh ka jingkitkhlieh kaba khraw ban pyniaid ia ka kam jingpynkhiah kaba ka la tyngkhap ha ka saindur jong ka. Ha kiwei pat ki kyntien, ka mission jong ka Balang Presbyterian ha ka Ri ka long ban pynkhiah ia ki briew na ki jingpang bad ruh ban ai ka jingsumar pang (Health care) kaba paka lyngba ki Hospital jong ka.
Ka Khlam Covid19 Kam Dei Ka Jingpynshitom U Blei. Ngi Donkam Ia ka Jingduwai Ba Shong Ain bad Ba Shisha.
Wat la ki Balang ki bteng ia ka mane Blei lyngba ka stad saian, kim shym paw pat ba ki dei kiba ai ia ki jingshakri ba kongsan bad ba donkam eh.
I have heard many who claim to have many things growing in their garden but also have well manicured finger-nails. You may own a garden but might not be responsible for what grows in it because you have outsourced this task to a gardener. So you cannot claim to have grown anything and it does not make you a gardener. You can’t have those delicate nails and also be doing gardening. Gardening leaves its marks. On a hot sunny day you can turn a burnished red and your hands are always rough no matter what hand cream you use, including those that claim to work miracles. I take about two hours daily to weed, prune, rake and ensure that the roots of the plants are well looked after and the leaves are healthy. Every once in a while one also has to look for little pests that devour the leaves and cruelly kill them for the choice is between allowing the pest to thrive or your vegetables.
“Ka Drama Ka Tiew Larun Ka Dei Ka Khana Shaphang Ka Mynsiem Iakhun bad Ka Jingkyrmen”
Ka Khubor Christian Home Sunday da Rev Kyrsoibor Pyrtuh
Kane ka Jingkyrpad ka wan na u Rev Kyrsoibor Pyrtuh, uba haduh mynta kane ka khyllipmat u la laitim na ka jingpang Cancer bad kane ka jingkyrpad ka mih na ka jingim kaba la mad ia ka jingban khia ka jingpang bad ka mih na ka tyllong ka dohnud.
“Ka Jingmihpat ka pynpaw ba ym don kano kano ka bor, wat ka jingiap, kaba lah ban khang lad ia ki kam ba ngi leh.”
Ka Khubor Easter da u Rev Kyrsoibor Pyrtuh
Kaei ka jingmut jong ka Good Friday ha kine ki sngi ba lynshop ka khlam? Sngap ia ka Sermon U Rev. Kyrsoibor Pyrtuh.
Ngi donkam ban iaieng bad iakyrshan lang iwei ia iwei, ym ka jingleh bha, ha ka thma pyrshah ia ka khlam Corona
Ma ngi ki nongtrei nongbylla hapoh ka shatri jong ka sengbah ki nongtrei nongbylla, kata ka Workers Power of Meghalaya, ngi ia snoh kti lang bad ai ka jingkyrshan ia ka Sorkar ha ka jingiakhun pyrshah ia ka khlam COVID 19 ne kata ka Corona Virus kaba la sar bad saphriang satlak ka pyrthei. Ngi ngeit skhem ba dei tang ka jingiatreilang da baroh ki nongshnong shnong bad da kaba jam ruh ia u pud ka pyrkhat shimet ne ka khwan myntoi ba ngi lah ban jop ia kane ka thma bad ngi lah ruh ban pynneh ia ki nongrim tynrai ka imlang sahlang. Lada ki nongshong shnong ne ka imlang sahlang kim shngain ym don uwei ne kawei ruh na ngi ki riewshimet ki ban shngain. Lada ki rangli ki juki, kiba duk ba kyrduh, ki nongtrei nongbylla ki bym don ki lad jingiada kiba biang kim lah ban sumar bad iada ialade shen kane ka khlam ka lah ban sar naphang bad khlem pep kan lynshop ia ngi iwei pa iwei. Ka jingpynthikna ba uwei pa uwei ne kawei pa kawei ki nongshong shnong bad ki nongtrei nongbylla ki ioh ia ka jingkyrshan kum ka bai bylla sngi bad ka jingpynthikna ba uwei pa uwei ne kawei pa kawei ki ioh ka jingiarap kaba stet bad ba paka lada jia ba ki shitom ne kem pang, kan long ka jingiarap bakhraw ha kane ka jingiakhun bad kan pynlah ia baroh la uba duk ne ba riewspah ban bud pyrkhing bad ryntih ia ki jingbthah ki tnat Sorkar ban shong khop ha la iing bad ban kiar na kaba ia mih na iing ban leit sha ki jaka paidbah ne jaka trei.
Ma ngi kum ka kynhun ki nongtrei nongbylla ngi ngeit ba don ar tylli ki thong ha kane ka thma pyrshah ia ka khlam Corona, kita ki long, wei ban iada ia ka jingim briew bad ar ban iada ia ka jakpoh bad ka kamai kajih. Baroh ki jingpyrshang jong ngi bad jong ka Sorkar kin pulom lada ngim sngewthuh ia kane bad lada ngim lah ban iada ia ka jingim bad ka kamai jakpoh ki briew. Namarkata ka daw ngi buh ha khmat jong phi ia kine ki mat harum bad ngi kyrpad ba phin shim khia ia ki bad ban kynthup lang ia ki ha ki mat treikam bad ki plan jong ka Sorkar Jylla ha kaba iadei bad ka jingiakhun pyrshah ia ka khlam Corona…
Kaei ba ki Dorbar Shnong ki lah ban leh ha kane ka por jong ka khlam Corona
Ki jingpashat jingmut da u Kyrsoibor Pyrtuh
In a letter to the editor of The Shillong Times dated June 24, 2016, a member of the public addressed what he believed to be a nuisance caused by hawkers. He compared them to cow dung. In comparing the working-class community to cow dung, the author of the letter stripped them of their humanity and, in its place, assigned them bestiality or even worse ―what bestial nature itself rejected. After reading the letter, I thought, “These are not the women I know/knew.” As the great-granddaughter of a woman who sold moonshine/kyiad and the granddaughter of a tea seller (both of whom belonged to the unorganized sector of the Shillong working-class community) I knew differently. The working-class women I knew possessed ethics, morals and they also possessed that most human of attributes, dreams. If mainstream society refused to see them for who and what they are, then I had to do something about it. I had to write. Hence, apart from the obvious sociological implications this essay is also intended to unravel the human attributes of the women whose identities are, more often than not, concealed and made politically “savvy” by their being working-class.
Saddened and angered by riots/pogroms in Delhi, some concerned citizens and organisations of Shillong gave a call for a All Faith vigil Against Majoritarian Hate…
So, from the killjoys of Raioteers, another belated new year gift. This time Shillong is on the move in the times of NRC & CAA. Samrat Ray and his nostalgic graphic world of ML05‘s local memories are here once again. You can click on the images to view the gallery and scroll down to download high resolution pdf of the calendar to print. Also, remember that we make this gift for personal purposes – any profiteering idiot wanting to sell the hardcopy will be appropriately amended.
This Graphic Novel contains the linkage between Tribal (khasi) folktales and Living root bridges construction. It also speaks about the cultural aspect of the matrilineal social structure, the myths and beliefs of the tribe, the geographical aspects and the materials used and the process of construction. When I was a school boy, the school library had a great collection of Comics, Graphic novels and illustrated books about Tin Tin, The Ramayana, The Bible, Japanese folktales, Celtic tales etc. Being inspired by these tales at such a young age, I had the passion to create a Graphic Novel that can communicate and narrate the stories of my land : The Khasi Hills. I hope with this graphic novel I can contribute at least a fraction if not a whole to my culture in sustaining and preserving it.
Ka Khristmas kam dei tang ka por ba ngin lehkmen, hynrei ka dei ruh ka por ba ngi peit shakhmat da ka jingkyrmen. Ka Khristmas ka iai pynkynmaw ia ngi ba ka don ka lad jong ka jingkyrmen bad ka pynkynmaw ruh ba U Jisu Khrist da la ka jong ka doh u la mad ia kaei kaba ki briew ki mad ne shem ha ka jingim hangne ha pyrthei. Ka kam kaba khia bad kyrkieh kaba don ha khmat jong ngi ka long kumno ban pynneh pynsah bad iada ia ka khyndew ka shyiap, ka ktien, ka kolshor ne ka dei riti jong ka Ri bad Jaidbynriew ba ritpaid bad ha kajuh ka por pat ban thew hok ia ka pyrla ka jingiarap ba shongnia kaba ngin ai sha ki phetwir ne nongwei katkum ki Ain bad ka hok longbriew manbriew, khlem da leh klet ruh ban buh pynap ia ki Ain bad kyndon ban iada ialade. Ngin ym lah ban leh ia kane lymne weng ia ki jingeh lada ngi don ia ka nongrim bad ka jingmut kaba khim.
“Curiously apart from Khasi Jaintia Hills and Karbi Anglong in North East India, Unitarianism world wide has not been a mass movement. This intellectual, liberal mode of understanding faith has made up for its numerical insignificance by having many famous individuals subscribing to its ideas, Charles Darwin, Mary Wollstonecraft, Kurt Vonnegut, Tim Berners Lee, Sylvia Plath, Thomas Jefferson. How did this most liberal of Anglo American elite faith tradition find a deep root in these faraway hills with more than 45 churches? Khasi-Pnar people encountered various different faiths which arrived in these hills, not as thankful passive recipients of good word but as argumentative, sceptical, questioning people. Hajom Kissor Singh was one such Presbyterian convert, who not only rejected puritanical notions of Christianity but also on his own developed a liberal ecumenical version of faith which was sensitive both to traditional Khasi conceptions of divine as well as new theological innovations in the west. The puritanical Khasi Presbyterians abused him as “an Atheist”, and called him an “enemy of the Lord,” or the Bengali Brahmos wanted to patronise him and take over the task of interpreting Khasi Pnar ideas, Hajom Kissor Singh remained committed to his own culturally rooted journey of faith.
This account of the early days of Khasi-Pnar Unitarianism and the life and struggles of Hajom Kissor Singh was done by Rev M C Ratter of British and Foreign Unitarian Association in 1930, as part of his book To Nagroi. As a postscript H. H. Mohrmen, pastor of the historic Jowai Unitarian church, and one of the intellectual stalwarts of contemporary Khasi-Pnar community, writes about the creative ways in which Hajom Kissor Singh and others interpreted the notion of God.”
One of the first ethnographic accounts of Ka Shad and Pomblang of Hima Khyrim was by Fr. Christoph E Becker SDS who served as the…
Khnang ba ki paidbah kin sngewthuh shai kaei kata ka article 371
Naduh ba ki Nongdie jingdie ha madan bad rud lynti jong ka Nongbah Shillong ki la iawanlang bad iamir jingmut lang kawei hapoh ka Seng Meghalaya &Greater Shillong Progressive Hawkers and Street Vendors Association na ka bynta ban iakhun ia ka hok kamai jakpoh, ki la mih shibun ki jingkren bein, ki jingisih bad hateng hateng ki jingbyrngem-byrthen pyrshah ia ki nongdie madan na ki briew bapher bapher.
PhotoEssay by one of the most important photographers from Khasi Hills
SOULMATE was formed in Shillong, in October 2003 when Rudy Wallang and Tipriti Kharbangar decided to start a band dedicated to playing the Blues and committed to spread awareness about the music to the rest of India, whether the country was ready or not. Rudy was already a legend in North East India, making his name with the region’s most respected and seminal bands like Great Society and Mojo, while Tipriti was the little girl with the big pipes whom everyone knew was going places.
Father Otto Hopfenmüller of the Society of the Divine Saviour or Salvatorian was the pioneering catholic missionary to the Khasi Hills. Lorenz Hopfenmüller was born…
Lapdiang Syiem performs ’Reach out to grasp roots – I stand uprooted’. The piece has been adapted from three poems by Esther Syiem. The performance draws strongly upon the story of U Thlen, using it as the main thread that looks into the issue of coal mining.
Pule Ia ka Dulir Jingpynkylla Ia Ka Sixth Schedule. Ki 10 Tylli Ki Mat Jingkylla Ba Kongsan Bad Kumno Ki Ktah Ia Ka Meghalaya.
On Sixth February 2019, Mr. Kiran Rijiju, Union Minister of State for Home Affairs of India, quietly introduced The Constitution (125th Amendment) Bill, 2019. This bill which seeks to amend Article 280 of and the Sixth Schedule of the Constitution in order to increase the financial and executive powers of the ten autonomous councils in the Sixth Schedule areas of the Northeast…
Raiot brings you the text of the amendment as well as a short 10 point cheat sheet on it including the sad case of Meghalaya which will lose substantial amount of funds meant for Rural Development.”
The idea that Indian Constitution would include various provisions like the Fifth and Sixth Schedule to protect the rights of the Tribal indigenous people was not palatable to many non tribal members of the Constituent Assembly. The debates on the question of Tribal rights and autonomy are therefore quite fascinating to read to understand the attitudes of racial and cultural superiority that the plains dwelling Indian harboured toward the tribal people. As Rohini Kumar Chaudhuri put it, “We want to assimilate the tribal people. We were not given that opportunity so far.” But these ‘racist’ comments were eloquently challenged and dismantled by Rev. J. J. M. Nichols Roy, a Khasi and Mr. Jaipal Singh, a Munda. Their historic speeches to the Assembly need revisiting again because the attitudes they challenged and the questions they raised have not yet become history.
So, from the lazy and anti-nationalbunch of Raioteer, another belated new year gift of Shillong’s ethnically mixed up celebrities. Samrat Ray and his nostalgic graphic world of ML05‘s local memories are once again here. You can click on the images to view the gallery and scroll down to download high resolution pdf of the calendar to print. Also, remember that we make this gift for personal purposes – any profiteering idiot wanting to sell the hardcopy will be appropriately dealt with.
I would have missed its existence had I not seen her crawling along, pulling a wooden box on wheels loaded with lumps of coal. She was harnessed to the cart by means of a patch of linen strapped across her forehead. She was fair in complexion, wearing a short skirt, and her knees were heavily padded. I slowed down my car and turned to look. She was not alone! They were coming out of a hole in the side of the hill to my right. I noticed a thin outcrop of a coal seam running parallel to the road.
I was an Inspector of Mines, with the Department of Mines, Dhanbad, returning from Cherrapunji on my way to Shillong after an inspection of a limestone mine. It was in the year 1956.
Ka Khana Shaphang Ka Jingrwai Krismas ‘Miet Bakhuid! Miet Ba Jar Jar!’ Ar Spah Snem Ka Jingrwai Krismas kaba Pawnam-Ka Jingrwai Na Ka Bynta ki Nongbylla ka Shnong Oberndorf.
U Rev K. Pyrtuh u iathuh khana shaphang ka jingrwai ap miet Krismas ba pawnam “ Miet Bakhuid! Miet Ba Jar Jar!”
Ki Nongeh beijot ia ka doh bad longrynnieng jong nga:
1.U (Br.) Francis Gale (uba la tip ruh kum u Frank Gale) uba dei jong ka Christian Brothers, St Edmunds Shillong.
2. (Br.) Muscat, Don Bosco, Laitumkhrah, Shillong (ka tnat shon kot)
Lai snem mynshuwa, ha ka rta kaba 37, nga shim ka rai kut ba nga dei ban wad jingiarap na ki nongiasyllok kiba la pyntbit ha ka kam bad nga shem ia ka nongiasyllok kaba paka bad ba phylla shisha. Lyngba bun tylli ki bnai jong ka jingiasyllok ka la don kawei ka khep kaba nga shem bad mad ba la weng noh shi syndon ia u mawbah mawsan uba la ban khia halor ka met bad mynsiem jong nga naduh ba nga dang dap 5 snem ka rta. Kaei ba kata ka nongiasyllok ka ong ia nga ha kata ka khyllipmat ba ma nga ka khynnah kaba wan na ka longiing longsem kaba kynrum kynram bad ba duk bad ba la shu ieh noh marwei ban iada ia la ka longrynnieng bad ka doh nga long iba suk ban shah bam klep bad shah leh bein ha kum kine ki riew sniew. Hoid kum kaba la san nga tip shai ba kam dei ka jingbakla jong nga, pynban ka long kaba eh ban ym kynnoh ia lade. Hynrei kaei kaba ka nongiasyllok ka ong ia nga ha kata ka sngi ha kata ka khep ka la jubab ia ka jingkylli kaba nga la kylli baroh shi katta “balei”? Balei ia nga? bad ka jingiasyllok ka la pyntngen ia nga namar ba nga la shem ia ka jubab. Ka la long ka jingiaid lynti kaba jlan bad kan nang jrong ka lynti bad nga dei ban skhem ka jingmut bad kum ka briew kaba la shah leh be ijot ha ki rta 5 haduh 12 snem nga dei ban bat ia la ka jong ka jingtip briew.
1.(Br.) Francis Gale (also known as Frank Gale) of the Christian Brothers, St. Edmunds Shillong
2.(Br.) Muscat, Don Bosco, Laitumkhrah, Shillong (printing unit)
Three years ago, at the age of 37, I finally decided that I needed professional help & found a wonderful counsellor. Through the months of counselling, there is one session that stands out for me, where I felt literally like someone lifted this huge boulder lodged in my chest that was there since I was 5 years old. What she said to me at that session was that as a child, from a broken family, an economically poor background, left to my own defences, I made the ‘ideal profile’ of victim for a sexual predator. Even though as an adult, I understand and can differentiate that I was not responsible, it is hard to really feel and live that knowledge, to not blame myself. What my counsellor said to me that day- answered the ‘why’ I have asked over and over again ‘why me’ and it gave me such huge relief to have finally found an answer that I knew to be true. It’s a long journey and an ongoing one to stay whole, balanced, sane as someone who was sexually abused through my childhood, age 5 till age 12.
In a welcome news, on notice dated 25th September, Collegium comprising of CJI Dipak Misra, CJI Designate Ranjan Gogoi & Justice Madan Lokur recommended the name of Mr Hamarsan Singh Thangkhiew, Senior Advocate for the appointment as the judge of Meghalaya High Court.
RAIOT as a webzine loosely connected with a political organisation from Meghalaya, Thma U Rangli Juki (TUR) sometimes has to pay its obeisance to its mother body. TUR has been a part of anti Aadhaar/UID movement right from its inception and thus RAIOT has published all kinds of essays, reports and even investigations on Aadhaar in English & Khasi. Today (26/09/18) when the second longest running case in the Supreme Court will be decided, it is a good time to let you sample RAIOT’s Aadhaar obsession.
Ki jinglumthup jong ki sur kren ba lum da ka Linguistic Survey of India ha ki snem 1928-29
The thrust of the Bill was to ensure that there is purity of race (a discarded concept) by forbidding marriages outside the community. But by leaving out Khasi men marrying non-Khasi women the cat got out of the bag. Racial purity (supposed) is going to be disturbed if any foreign element is brought in. It doesn’t matter whether it’s from the men’s side or the women’s. The answer to this dilemma was given by one of the panellists in one of the TV debate held on the issue. “The problem doesn’t arise because the seed comes from the man” argued by one who was in support of the bill. Not surprisingly it was a man who said it.