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.
It was in 2006 when I awoke to misogyny in the Khasi community. It happened rather innocuously. I was seated in one of the lawns of the North Eastern Hill University, Shillong Campus when a group of male scholars stationed themselves next to me. Because I was quiet and unassuming back then, this group of men did not notice my presence. A conversation ensued in which I was the fortunate (or unfortunate) eavesdropper.
“For my part,” one of the men began. “If a woman were to offer me sex, I would go ahead and enjoy the ride. But where marriage is concerned te, I will opt for a virgin.”
“That’s true,” another one agreed.
DNA tests would suggest a truly pure “Khasi” as an impossibility, giving how people constantly mix with each other through migration, immigration and so on. This makes “Khasi” an abstract, a notion we built in our minds that may somehow, find a place in our hearts (figuratively, of course).
In realising this, one finds that “Khasi-ness” as defined by the “Khasi jingoists”/ “Khla Wait Ka Ri” makes it corrupted, toxic and deplorable. To them, “Khasi-ness” attains a divine status that further implies the delusional belief of “Khasi” as a superior race. For these Khla Wait to sustain the delusional superiority in being “Khasi”, it almost seems necessary to instil fear and hatred of the “non-Khasi” through lies, propaganda, and punishments.
Kum ka longkmie khasi nga kwah ban pynpaw khyndiat khynsoit halor Ka Lineage Bill kaba baroh ki iatai bad ia pynshongnia.
Hato, haba lah ïaid kato ka bill lyngba ka KHADC ngi lah poi ha ka phang ba ngin hap ïai sngewthuh ïa ka jinglong Khasi. Ka jinglong Khasi kam shong tang ha ka snam ba hiar pateng, bad ruh ha ka jingtip-kur-tip-kha bad ka shongkha-shongman. Kaei kaba lah buh u Khasi myndai ka long kata kaba lah ohshrong ha u maw kiba ngi iohi mynta kum kita kiba ngi khot ki mawbynna. Ka ktien ‘kynmaw’ ka don kata ka ktien ‘maw’: ki Khasi ki dei ban kynmaw iakata ba la ohshrong ne lah pynsahdien da u longshuwa-manshuwa. Haba ki shna kane ka bill, ki kynmaw ne em balei ba ngi shim jait kmie? Ki kynmaw ne em balei ba ki mawbynna ki don kita ki maw kiba pynsahnam ïa ka Ïawbei, U Kñi bad U Thawlang jongka?
The gender biased KHASI HILLS AUTONOMOUS DISTRICT (KHASI SOCIAL CUSTOM OF LINEAGE)(SECOND AMEDMENT) BILL, 2008 is a violation of the fundamental right of a Tribal women…This decision to discriminate against woman is more like a Khap Panchayat in our backyard waiting to pounce on women…Can the law passed by the KHADC overwrite the laws passed by the Centre? And can the Governor of Meghalaya, assent to an unconstitutional Bill which is demeaning and Discriminating Tribal woman and their children? Benami is rampant by many greedy Tribal men and many leaders, yet KHADC remained blind to this fact and zoomed in only on Tribal women. This bill for me, smells of Formalin Fish…
The members of Meghalaya & Greater Shillong Progressive Hawkers & Street Vendors Association and Thma U Rangli Juki (TUR) provided following suggestions to High Level Committee for Rehabilitation of The Residents of Punjabi Lane setup by Govt. of Meghalaya with regards to:
1) Formulation of a just and humane solution for the long-term residents of Sweepers’ Line in Them Iew Mawlong keeping in mind protections envisaged under Sixth Schedule of the Indian Constitution and Tribal nature of the state of Meghalaya.
2) Redevelopment plans for the area.
3) Safety and security of livelihood of Hawkers and Street Vendors.
This essay describes socio-economic profile of the Mazhabi Sikhs (and other ‘sweeper’ Punjabis) settled at Shillong for more than a century. These safai karamcharis (sweepers) have been keeping the city clean but themselves live in worst slums. The essay tries to locate survival strategies of Punjabi sweepers in a milieu hostile to ‘outsiders’. What makes them stick together, maintain their ethnic and religious identity and resist various attempts to ‘relocate’ them.
This is the best time to read Kynpham Sing Nongkynrih’s poem Sundori, while we sit amidst angers, rumours and curfews in Shillong. Kynpham Sing Nongkynrih is the key Khasi modern poet whose rooted yet critical verses uncover the unsaid of Khasi society. Sundori was written during the troubles of 1990s when the local nationalist anger and resentment was at its peak.
Ka Jingjia Ha Them Metor Mynta Ka Sngi-Ka jingiathuh kiba Iohi
Soso Tham refused to believe that a people with no evidence of a written history was without foundation or worth. He set out to compile in verse shared memories of the ancient past—ki sngi barim—presenting his people with their own mythology depicting a social and moral universe still relevant to the present day. For him the past is not a dark place but a source of Light, of Enlightenment. It may lie buried but it is not dead, and when discovered will provide the reason for its continued survival. Ki Sngi Barim U Hynñiew Trep is the lyrical result of dedicated devotion. It is an account of how Seven Clans—U Hynñiew Trep—came down to live on this earth.
If you thought in the Christian majority Khasi-Jaintia Hills, Meghalaya, Christians only persecuted non christians then you are a bit of a Hindutva nut.
Jingkren jong K Pyrtuh ha ka Sngi Kyrpang Ki Nongtrei-Nongbylla 1 tarik Jymmang 2018
Kum ki nongtrei-nongbylla ngi shem ba ka don ka jingpynkhein ia ka Riti Synshar ka Ri, ka jingpynkhein ia ki ain ba dei kyrpang na ka bynta ki nongtrei nongbylla ne ki labour law da ka Sorkar Jylla Meghalaya,ka Sorkar Pdeng bad ruh da ki riew shimet bad ki Private Company. Kane ka jingpynkhein ia ki ain kiba iadei bad ki nongtrei-nongbylla ka la ktah shibun ia ka jingim ki nongbylla bad ka dei ka jingleh bein bad ka jingniew bein ia ki nongtrei-nongbylla kiba noh synniang shibun sha ka ioh ka kot bad ka roi ka par jong ka Ri.
Ka sorkar pdeng pynmih da ka hukum ne ka ordinance ban pyniap ia kito kiba leh beijot bad batbor ia ki khynnah hapoh ka 12 snem ka rta. Bad U President ka Ri ruh u la ai ka jingmynjur halor kane ka hokum. Shisien iohsngew ia kane ka khubor bad ryngkat bad ka jingbitar ia kine ki jait kam bad ia ki briew kiba leh ia kine ki kam runar, ka long kaei kaei kaba ngi kloi ban pdiang bad mynjur. Ia ki riew runar ba kum kine, ka jingiap ruh ka dang jem palat.
When she took an afternoon nap,
she was tigerish: “You sons of a vagina!” she
would snarl, “you won’t even let me rest for a moment,
sons of a fiend! Come here sons of a beast! If I
get you I’ll lame you! I’ll maim you! …Sons
of a louse! You feed on the flesh that breeds you!
Make a noise again when I sleep and I’ll thrash you
till you howl like a dog! You irresponsible nitwits!
how will I play the numbers If I don’t get a good dream?
How will I feed you, sons of a lowbred?
So how did Mr. Jemino Mawthoh lose his constituency? That is a worthwhile question that needs research and analysis for future planning. But maybe I am being optimistic that such a thing will come about. Mawthoh laments the fact that the UDP lost “four prestigious (Shillong) constituencies” to the Congress. So firstly, in the game of accruing numbers, Rambrai, Songsak, Amlarem is as “prestigious” as any Shillong constituency. Getting that into our heads will go a long way to ensuring victory. Numbers is what counts and numbers is what the UDP didn’t seem to be serious with. How many Garo candidates did they lend their full support and hard work behind? In all seriousness, it didn’t seem to have much of a tantalising appeal there even if they did. That is not the fault of the voters, it is the fault of the planners. The NPP (a fledgling party) had no problems calling people on board from across the state. Our cute little state parties don’t seem interested in the left hand side of the state. HSPDP, a party that is strongest in the West Khasi Hills can’t even cross over and get Garos on board. It is just a hop and a skip away!
Hadien ka Election, ynda lah mih kita ki nongmihkhmat, ki nongthaw ain, ki nongialam ia ka jylla Meghalaya, ka jingkylli kaba hap kylli bad kaba bunsien hi ym ju don ba pyrkhat, ka long ba mano na kita ki nongjop ki ban mih madan bad khmih ia ki jingeh ki nongtrei hapoh ki ki kam ‘private’ lane ‘private sector’?
Ka sain pyrthei ha kine ki sngi bad taiew ha Meghalaya ka shongshit bha namar baka Jingjied Nongthawain (Legislator) sha ka Iing Dorbar Thawain (Legislative Assembly) ka lah jan bha. Ka ia kawang ktieh para kyrtong ka dei ka khubor kaba ngi iohsngew ne pule man ka sngi ha man ki rynsan election. Haba iaid haki lynti synkien, ha iew ha hat bad haki jaka paitbah ka khana sain pyrthei ka da khluit hi tar. Ym tang ha kine ki rynsan hynrei wat ha ki social media (internet) lyngba ka whatsapp, facebook, twitter bad kiwei kiwei ruh ka thnam bha. Dei ha kaba kum kine ki por ba ki seng sain pyrthei ki ioh ka lad ban pynpaw sha ka pyrthei ia ki jingangnud jong ki naka bynta u paitbah bad ka Ri hi baroh kawei. Ki rynsan iatai kiba dap daki juban lak jong ki kyrtong bad ki seng sain pyrthei kiba sngewbang bad shngiam bha bad ba lada theh um haka kriah I kumba kam hoit shuh. Hynrei sngewsih ba kine ki juban lak baroh kin jah noh tang da dep election.
Haduh ha khmut ka lah tap, ka kynhui, ka mastieh, ka shad, ka kmen, bad ki jingkular bapher bapher jong ki seng sainpythei hapoh ka jylla Meghalaya. Hynrei kata baroh ka mut aiu ia ki nongshong shnong ka Jylla Meghalaya.
Mrs. Christina Pyrtuh and her family were assaulted, molested and driven out of her home and village for protesting against corruption in implementation of schemes under the local area development fund of the member of legislative assembly (MLA) of Assam representing their constituency Katigorah in the district of Cachar in Assam. She also protested against the corruption of funds meant for Indira Avas Yojana (now rechristened as Pradhan Mantri Avas Yojana). She and her family are now temporarily living in Meghalaya at great risks of danger to her and her children’s life and limbs. She and her family are being persecuted for her protest against corruption.
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.
Ka Jingbishar Kaba Khatduh halor u Aadhaar: Ka Sngi kaba Hynniew, Tarik 6 Rymphang 2018
[Download & Print] 2018 Calendar celebrating localities of Shillong
Ha kaba kut, na ka bynta ka lawei bad ka jingbha jingbit-jingbiang bad jingshngain ki nongshong shnong jong ka Jylla, ngi donkam kyrkieh ia ka jingiamir jingmut lang khnang ban lah ban sei madan da ka kynhun ba thymmai kaba ieng ha ka sain pyrkhat kaba thymmai (Ideology), ka sain pyrkhat kaba niewkor ia ka jinglong mar ryngkat (Equality) ia ka Hok (Justice) ia ka Jinglaitluid (Freedom) bad ia ka roi ka par kaba pynmyntoi ia baroh bad kaba neh pateng la pateng. Ha shuwa ba ngin ryngkoh sha ka kper tyrso jong ka meinah thymmai to ngin puson bad shim da kawei pat ka lad ban pynkha ia ka seng ne kynhun bad ka ban mih napoh ka Jylla hi, ka seng ka ban ieng bad iakhun na ka bynta hok ban im bad ka ban iada ia ka khyndew ka shyiap bad ia ka hok longbriew man briew. Thma U Rangli Juki (TUR) ka khyllie pyrda ia ki jingshisha bad jingarsap
Ka Fifth Pay Commission wat la ka pynkmen ia kiba bun ki nongtrei sorkar kiba mynta, pynban haba pule bniah ia ka la shem ruh ia ki jingduna bad khamtam eh ka jingbymdon ki lad kiba biang ban iada ia ka hok jong ki nongtrei bad nangne shakhmat ka lawei jong ki nongtrei, khamtam kito kiba trei bad ki ban sa trei ha ki kyrdan ba kham hapoh kum ha ki grade 3 bad grade 4, kam long kaba shngain.
Katba ka fifth pay commission ka kyntiew ia ka tulop ki nongtrei sorkar kiba neh(Regular), hynrei kumno pat shaphang kiwei ki nongtrei kiba trei kum ki nongbylla sngi, ki nongtrei iing, ki nongtrei kynta bad wat kito kiba trei kam ha ki ophis sorkar ruh kum ki adhoc ne kiba shu trei shipor (Contract basis)? Ka Sorkar kam la shym kren ei ei ne shim pyrkhat na ka bynta jong ki bad lada ka long kumne ka jingkyntiew tulop ia ki nongtrei sorkar ba neh kan nang pyniar shuh shuh ia ka lhuh kaba ladon lypa ha ka ioh ka kot bad ka imlang sahlang bad kan nang pynskhem ia ka jinglah shilliang.
After receiving the recent accolade of “Festival capital of Europe” – Meghalaya gets its first participatory festival of BAD ROADS.
Kane ka dei ka jingthoh jong ka Reetika Khera kaba kyrteng “Why ABBA must go”, kaba la pynwan sha ka ktien khasi da u Rev. Kyrsoibor Pyrtuh hadien ba la ioh jingbit. Ka Reetika Khera ka hikai Economics ha IIT Delhi
Lada phi dei i nongtrei-nongbylla ha jylla Meghalaya, peit ia kane ka video. kan batai shai ia ki hok jong phi ha ki kam sorkar, lane ha ki kam riewshimet (private) bad ter ter. Ngi lah ban ioh ki hok lada ngi ieng tylli lang kawei. Peit bad pynsaphriang ia kane sha baroh ki nongbylla ba shah pynduh ia ki hok jong ki.
The Meeting resolved to start an Opt-Out campaign for those who had already enrolled in Aadhaar but who wish to withdraw their consent and with draw from the Central Data Storage which they believe that both their Bio-metric and Demographic Information are stored. The Opt-Out campaign is based on an informed opinion that the adhaar project is inherently flawed/dangerous and it is also based on the fact that now Privacy is a Fundamental Right as guaranteed in Part III of the Constitution of India so therefore the Adhaar Project infringes upon this Right and as citizens we resolved to protect our Right to Privacy by opting out of Adhaar. A sample Opt-Out Letter was drafted both in English and Khasi and distributed so that people can read, understand and decide. The Meghalaya Peoples Committee on Adhaar had fixed 30 October as a date to collect all those individual opt-out letters and send them to authorities concerned and the Committee firmly believed that this opt-out campaign will have long lasting impact on the fight against intrusion by the Power of the State on individual citizens. Individuals who wish to withdraw their consent are requested to come to KSU office at Jaiaw Shillong on the 30 October 2017 and submit their opt-out letters from 11am to 3pm.
He started his career in music at a very young age of 6 Years playing in church services and winning many music competitions at a very young age.
At a time when many of his school mates where preparing for their final exams, Manfulson was busy playing as a session musician in studios making music for iconic albums like those produced by the Khasi Students Union. He continued playing for bands like Conbrio and others. Meanwhile he continued playing in gospel albums produced by the Bible Society India Shillong Auxilliary and innumerable other albums.
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.
Ka TUR ka pynrem jur ia ka jing ibein bad jingymsuidniew jong ki katto katne ki riew Kristan ia kiba long ki nongbud Jong ka Niam Khasi Niam Trai
There are nationalist, there are racists, there are right wingers and there are these so called ” KHASI SONS OF THE SOIL” whom we term as INTERNET KHLAWAIT. They are found in their natural habitats; Facebook, Whatsapp, twitter and sometimes, in you tube. They are always criticising everything that is not Khasi or written in Khasi along with other languages. Here are some of the traits of these INTERNET KHLAWAIT…
Ka politiks masi kan ktah ym tang ia ki Dalit, Ki muslim Hynrei ia ki Kristan, Ki riewlum, ki adivasi bad kiwei. Kane ka jait politiks ka lah ban pynkulmar lut ia ka rukom Synshar ha ka ri India bad don kiba ong ba ka lah pynpoi ruh sha ka thma ing (civil war) hapoh ka ri.