Kyrham was a professor of sociology at my alma mater, North Eastern Hill University (NEHU). The department was his second home. He had joined it as a young student in the 1980s, learning the mysteries, myths and methods of the discipline from an array of energetic scholars like Virginius Xaxa, M.N. Karna, A.C. Sinha, Nikhilesh Kumar and others. For him, the department epitomised cosmopolitanism and the free exchange of ideas among equals. He was enthusiastic about every pedagogic aspect that it undertook, first while it was located in the Nongthymmai campus and then when it moved to Umshing Mawkynroh where NEHU is currently located. The department reciprocated this affection and respect, awarding him with a PhD in 1990 and then inducting him as a member of the faculty soon after.
Ka kyntien “politic” hangne kam thew ia ki “party” їaleh elekshon ne kam mut tang ka jingїaleh elekshon, wat la kane ka long kaba kongsan ha ka synshar paidbah. Kam mut ruh ka jingїaleh “politic” ban їakhem umkhi ne kyllan umphniang ia ki pung kti jongno re lymne ka “politic” jyllud khohwah. Hynrei ka thong ka long ban ngam ha ka thwei jong ka spah snem ba nyngkong bad ban їathir-їatai bad sei madan ia ki nongrim ba ka Balang ne ka Kynhun Bathymmai ka їeng ha katei ka juk. Katba ka kyntien “economic” ka thew ia ka їoh ka kot bad ka kamai kajih.
Due to the historical traditions of peasant struggles in Punjab, in the current farmers’ revolt against agro-business capitalism articulated through three farms laws brought by Modi’s Hindu nationalist regime, the leaders of farmers organisations in Punjab played the leading role. It inspired first the Haryana peasantry and later the peasantry in UP, Uttarakhand, Rajasthan and other states to join the struggle. It is now progressing to become a country wide struggle going even beyond farmers. To understand the role leadership plays in any struggle, it is important to understand the significance of the concept of the ‘vanguard’. In every egalitarian movement, there is one sector which is the most advanced and provides leadership. This sector is the vanguard. It articulates the interests, aspirations and even emotions of other rebellious sections of society.
“Khela ekhono baki. The game is still on.”
Ka jingpyntreikam U Nero ia ka aiῆ ban shon shap da ki dak jingkheiῆ ia ki nongshong shnong ka їasyriem bad ka “panopticon” jong u Jeremy Bentham u stad pyrkhat ka spah snem ba khatphra. Ka kyntien “panopticon” ka wan na ka ktien “Panoptes” ki Grik hyndai.
Ka sngi lehkmen valentine ka snem 2021 ka hap ha ka Sngi U Blei. Ha kawei ka liang, ka long kaba sngewtynnat bad sngewdon jingmut namar ba ka Baibl ka hikai ba U Blei u long ka jingieit bad ka jingieit ka dei ka jinglong tynrai jong U. Ka jinghikai shongtynrai jong ki Balang Khristan ruh ka snoh rdin ha ki artylli ki hukum kiba khraw- ban ieit ia u Blei bad ban ieit ia u para marjan bad ki parabriew. Kawei ka hukum kam lah ban їeng khlem kawei pat bad kawei kam don jingmut khlem kawei pat.
Whenever someone talks about
the ‘national unity’ of the entire country
my heart wishes to
deflate their balloons of vanity
and tell them—
the meaning of Bharat
is not related to some Dushyanta*;
rather it lies in the fields
where food grows
and so do robbers.
“Їa ka thma na ka bynta ka jingieit ngi dei ban їakhun dohїap dohim haduh ban da jop” (Arundhati Roy)
While many raise apprehensions about Rakesh Tikait even now, and perhaps rightly so, I also appeal to the same set to be patient in the way they approach this situation. It’s a difficult time, and such churnings are crucial. The damage that BJP has done to India will take very long to amend. Sometimes even fraught with contradictions. Impulsive reactions won’t help anyone.
Many fault lines still exist in West UP. Unlike Punjab where militant Farmers Unions have been active for many decades, Haryana and even West UP (including BKU) rely on Khaps to mobilize farmers. Feudal attitudes will take time to break down. But the Mahapanchayat on the 29th was a sure, small but significant, step towards the democratization of that society.
Ngi lyngngoh ruh ba ka Sorkar India haduh mynta kam kren shai halor ka Inner Line Permit (ILP) kaba ïadei bad ka Jylla. Wat ka Sorkar Jylla ruh imat kam shai, ki seng saiñ hima ruh ki bym thikna bad kiba khih jingmut kumba khih u khah kat shaba beh ka lyer. Ka jingdawa ia ka ILP la ka long kaba dang myntoi ne kam myntoi shuh ka long kawei pat ka mat ban ïatai, hynrei ka dei ruh ka ishu kaba la pynkhie ia ka jingïakynad bad jingïaumsnam bad haba khie ka jingïashoh-ïadat ka wanrah ia ka jingshongsyier, ka jingsheptieng bad jingduh bakhraw ha baroh ki liang.
Perhaps here in this city where Ambedkar was literally blackmailed into signing the Poona Pact, and where Jotiba and Savitribai Phule did their revolutionary work we can give our struggle a name. Perhaps it should be the Satya Shodhak Resistance – SSR to the RSS.
The battle of Love against Hate. A battle for Love. It must be militantly waged and beautifully won.
“Text of Arundhati Roy’s speech at the Elgar Parishad 2021”
Once the peasants are in Delhi, it is either collective redemption or collective ruin. Nazists rarely allow for a middle ground…
This is first time in history we are seeing a revolutionary uprising in a fascist society while fascists still have state power. It was impossible until today, but the impossible happened today.
So, from the lazy Raioteers, another belated new year free gift for you to download. This time Samrat Ray and his nostalgic graphic world of ML05‘s celebrate the non Mall economy of Shillong. Harek Maal to Sohprew. So go ahead download the pdf and print.
Obviously we warn all those (except the hawkers and street vendors of Meghalaya), who want to profit out of this creative labour, we will find you and lock you up to be built in the Crowborough Hotel.
Ka Chimamanda Ngozi Adichie, ka nongthoh kot ba paw nam ka kynthoh tyngeh halor ka jingma ban ngeit bad ïathuh tang kawei ka khana (The Danger of a Single Story). Kumta ha ka imlang sahlang ki mih ki jingïakynad bad jingïaumsnam lada kawei ka kynhun ka thom da ka bor halor kiwei lane ka kheiñ dewthala ia ka dei riti ne kolshor jong kiwei pat. Ha ka synshar khadar ruh ka mih ka jingeh bad lah ban khie ki thma lada kawei ka kynhun ne bor synshar ka pyntian ne pynngeit ne thep jubor ia ka saiñ pyrkhat jong ka halor kiwei pat. Lyngba ki por ka pyrthei ka la sakhi bad mad ia ki Syiem, ki Kaisar bad ki Patsha ba runar, ka la mad ruh ia ki nongsynshar leh jubor ne “Dictator”. Wat mynta ruh ha ka juk synshar paidbah kaba ngi dang pyrkhat ba ka dei ka aïom kaba pangad bad ba shngaiñ, phewse kam shym la long kumta. Ha kiba bun ki khep ki nongsynshar kiba la jied da ki paidbah ki tan bad kurup lut pynban ia ka bor sha lade bad ki bat ne ïasambynta ia ka bor tang hapdeng jong ki ne kata kaba ki khot mynta ka “elected autocracy”.
“…la pynbaptis ia U (Jisu) da U Ïoannis ha ka Jordan…haba u dang kiew noh na ka um, u la ïohi ba la plie ia…
My alma mater, Indian Institute of Technology (IIT) at Kharagpur, has created a condensed history of Indian knowledge systems in calendar form. Lavishly produced, it is being widely shared and praised on social media. Sadly, it brims with lies, misleading ideas, and fanciful fictions. Rather than educating to inform and delight, it seeks to inflate cultural pride by taking liberties with the truth. Let me explain.
Ngi dang shu jam shiphew (10) tylli ki sngi sha ka snem Ar Hajar Arphew Wei -Hato ngi lah mo ban khmih lynti ne ban kam kynti ia ka jingim kaba ishynraiñ bad ba donburom (dignified life) ha une u snem thymmai bad nangne shakhmat?
Tanmoy Sharma on Sanjib Baruah’s new book In the Name of the Nation: India and Its Northeast; Stanford University Press, 2020
How a ‘German’ publishing mill is ‘helping’ certain Indian academics to promote their academic careers
Ka Kitab Eksodus bad ki khana kiba don ha ka kim dei shuh kiba dang thymmai, la ïai ïathuh-ïai pynshai shynna ia ki na kawei ka por sha kawei pat bad yn sa nang ïai pule bad ïai ïathuhkhana ha ki juk ki ban sa wan. Ka Kitab Eksodus ka don ka khubor kaba khlaiῆ bad khraw ym tang ia ka jingim briew shimet, hynrei khamtam eh ia ki kynhun jaitbynriew ne ki kynhun briew kiba ïaid lyngba ka lawar ding jong ka jingshah khῆoit beiῆ. Ka kitab Eksodus ka long ka nongmuna ia ki jaitbynriew ne ki kynhun briew kiba ïeng ban ïakhun pyrshah ia ka jingthombor, jingleh shilliang bad jingleh bymhok jong kiba donbor. Kiba bun ki jaitbynriew ne ki kynhun briew ha ka pyrthei ki la pyndonkam ia ka khubor bad ki khana jong ka kitab Exodus na ka bynta ban ïakhun bad ïaleh ban ioh ka jinglaitluid.
Ki sngi ki iaid! mynta ngi la poi sha kaba kut jong une u snem Ar Hajar Arphew. Une u snem u la pynlynga bad pynsheptieng shi katdei ia ka jingim namar ka jingpang khlam Covid19 kaba la pynjulor ia ka kamai kajih bad ia ka jingim. Hapdeng ka jingjulor, ki aiom ki leit bad ki aiom ki wan, kumjuh ruh u snem u leit bad u snem u wan. Ha une u snem ki la don shibun na ki ba ieit ba thoiῆ bad ki paralok kiba la nang leit noh sha ka jingjah thait ba junom. Ngi kynmaw ieit ia ki bad duwai na ka bynta kito kiba la duhnoh ia la ki jong.
“Miet ba khuid! Miet ba jar jar!
Dum ka phet, ka shai phar;”
Sa shisien pat ka aiom Khristmas ka la poi bad ka snem Ar Hajar Arphew ka long ka Khristmas ka ban sah jingkynmaw. Kumba khyndai bnai mynshuwa kyndit kynsan ka khlam jingpang Covid19 ka la lynsher ia ka pyrthei baroh kawei bad da ki million ngut ki briew ki la duh ei ia ka jingim. Ka jingduh kam dei tang ka jingïap jong ki briew, hynrei ka jingduh ka long ruh ia kiba dang im. Ka ïaid ka ïeng, ka trei ka ktah bad ka kamai kajih ka la sangeh tden shipor bad ka jingktah na ka jingkhang dam ka dang pur haduh mynta. Ka jingktah kam long tang mynta, hynrei ki phew snem ki ban sa wan ruh kin long ki por kiba eh bad shitom. Ka ioh ka kot bad ka kamai kajih ka la julor bad ka jingim kam thikna shuh.
Ka Khatphra tarik u Nohprah Ar Hajar Arphew ka dei ka lyngkhuh sngi ïap kaba phra phew jong u babu Soso Tham. Ngi kynmaw burom bad ῆiewkor ia u synῆiang ba une u riewkhraw u la noh. Ha ka jingpynshai halor ka kot Ki Sngi Ba Rim U Hynῆiewtrep, u babu Soso Tham u kynthoh kumne,
“…sa tang katno, ia ngi kiba tang shi troh, lada ngim kyndit bynriew kan sa tyllep ka umsaw bad ngin sa long nong-Gibeon ban thoh dieng bad tong um iano re…”
Shi taiew mynshuwa ngi la ioh ia ka Baibl Sunday bad lada dang don ei ei ban bynrap ka long ba ka Baibl ka dei ruh ka kotbah kaba kren shaphang ka jingim hangne ha pyrthei. Ka kren shaphang kiei kiei kiba ngi lah ban iohi bad ban tba, wat la ki don ki khep ba ka kren sha ngi ha ki dur pharshi.
Ha kane ka Baibl Sunday ki kyntien jingkyrmen ki long aiu ka Baibl Ka Kren. Ka Baibl ka dei ka kotbah bad ka kot bakhuid kaba wat ki bym ngeit khristan ruh ki sngewtynnad ban pule ia ka. Lehse don kiba pyrkhat ba ka Baibl kam don khubor shuh bad kam don ei ei shuh ban hikai. Kajuh shi kajuh ki briew ki la pule ia ka mynta la palat hajar snem bad lehse ka la rngat ki pasoh bad jor jinghikai. Hynrei ka Baibl ka don ki kyntien kiba im bad kiba ai jingkyrmen, bad ki briew na ka pateng sha ka pateng ki Ïai pynlong ia ka Baibl ba kan kren.
Throughout his school and college days Meghnad Saha had often to suffer untouchability and this continued even after he became a teacher and researcher. He had a particularly tough time in Allahabad because of the greater casteism that prevailed there as compared to Bengal. So unlike other Indian scientists he did not remain content to do scientific research only but drawing from his own difficult experience of school and college, began working to popularise teaching and research in science. He said that given the very low level of education right from schools to colleges, India had a very poor scientific base and human power and this could be rectified only by universalising state sponsored free quality education. He believed that the problems of social and economic oppression and the medieval mindset from which they emanated could be eradicated by the spread of science education at all levels even more than by social and political mobilisation. He also believed that modern industrial development would be necessary for removing poverty but cautioned against a total discard of the traditional methods of agriculture and rural cottage industry. To this end he founded The National Institute of Science in 1935 and began publishing the journal “Science and Culture” to propagate his views.
Ïathuh ia nga
Katno ka bai khaw bai doh?
Ka tlang shuti bai skul shuwa ngin klet noh.
Deliriously successful when first released way back in 1996, Lucky Ali’s O Sanam, once again sparked interest when a video-blogger by the name of Saad Khan recently released a video of Lucky Ali singing the song. Within a couple of days Saad Khan’s video went viral and raked in a huge amount of nostalgia for the India of the nineties. Lost in this surge of emotion was the fact that the Lucky Ali we saw in the video was far from the Lucky Ali we first saw in the mid-nineties. The man in Saad Khan’s blog video was older, with a face marked by the passage of time and more importantly marked by a beard and a skull cap, which seemed to suggest that he was a pious Muslim. The fact that this markedly Muslim accoutrement went unremarked upon in a time of general hostility to Muslims in India is surprising. But this silence could also imply apathy, which is a shame since this image does have a message for contemporary India even as the country bathes in the nostalgia for the nineties.
Saw phew sngi ha ri khlaw u Jisu u shem ba ka jingim ba kynja doh kam dei tang ma ka bynta jong ka longbriew manbriew bad ka longiing longsem. Ha ka juh ka por ka spah kam dei tang ma ka, ka nongrim ban pynieng ia ka imlang sahlang bad ia ka iit ka hima. Hato ngin pynshong nongrim ia ka jingim, ia ka iit ka hima bad ia ka imlang sahlang tang ha ka spah? ne tang ha u kpu? ne ngin pynshong nongrim ruh ia ka jingim, ia ka iit hima bad ka imlang sahlang ha “ka ktien baroh kaba mih noh na ka shyntur u Blei” . Ka jingshngain jong ka Ri kam shong tang ha ki tup ki man, ki tiar thma bad ki bor shipai. Ka roi ka par jong ka Ri kam mut tang ki “shopping mall” ne ki kali “Audi” ne “Rubicon” ne ki kamra ophis kiba siang da ki maw marbel bad ki dieng sal kiba phyrnai bad ba remdor. Hynrei ka roi ka par ka dei ka jingim kaba suk, ba tngen bad ka dei ka jingkoit jingkhiah jong baroh ki nongshong shnong. Ka dei ka jingim kaba ki khun ki kti ki ioh ban shong skul, ban nang ban stad bad ki samla ki ioh ka kamai kajih ba biang. Ka roi ka par ka dei ka jingsei soh ka rep ka riang bad ka dei ruh ka synshar hok bad ka bishar hok.
Earlier this year, I was going through the hearings of the House Un-American Activities Committee (HUAC) from the 1960s. HUAC was responsible for investigating suspected Communist activities in the US, and elsewhere. One particular testimonial from New York caught my eye…
Bhashani, treated contemptuously by foes and even friends as ‘illiterate’ and a ‘rustic fool’, was on the editorial board of one the leading Afro-Asian magazines of the 1960s!…
Throughout his political career, Maulana Bhashani had been the founder and publisher of several papers and magazines, notably Ittefaq in 1949 and Haq Katha in 1972. However, this was the first time I was seeing his name on an international editorial board, and what an illustrious one it was as well.
Kane ka dei ka jingduwai u Nehemaiah. Ka jingduwai kaba lyngkot ki kyntien, tangba ka long ka jingduwai kaba jylliew bad kit jingmut shibun. Kane ka jingduwai kam dei kaba loi loi ne kaba jia shabar na ka jylli ka imlang sahlang. Kane ka jingduwai ka iasnoh bad kawei jingjia histori, kumta ka donkam ban pule bad puson ia ka hapoh ka jylli jong kane ka jingjia histori.
Thma U Rangli-Juki has been campaigning for THE RIGHT OF CITIZENS FOR GRIEVANCE REDRESS AND SERVICE GUARANTEE IN MEGHALAYA Law, draft of which it had submitted to the government in 2013. Sadly, the law to this effect that was recently tabled, The Meghalaya Right to Public Services Act 2020 (MRPSA2020) is a law fraught with the problems of conception and drafting. A Law which is supposed to bring transparency and accountability of the Public Authorities for the citizens was placed in the Meghalaya Legislative Assembly without any pre-legislative consultation. This lack of consultation is now apparent in the draft bill, which in its drafting is full of legal loopholes and is designed to frustrate citizens in redressing their grievances.
Ha ki spah bad hajar snem ba la leit noh ka histori ka iathuh khana shaphang ki thma niam bad ki jingiaumsnam. Ha kane ka juk ruh ki thma niam bad jingiakynad jaidbynriew ki jur, ki jyllei bad barabor ki ritpaid, ki thab ki dap bad ki phetwir ki dei ki sohpdung bad ki langknia ha kano kano ka jingiakynad bad jingiaunsnam. Kaba kham sniew ha kane ka juk bad spah snem ba arphew wei ka long ba ki briew ki shah peit bein kum ki nonglehkam sniew ne shah niew kum ki nongpop tang namar ba ki duk bad kine ruh ki long ki langknia ha ki jingiaumsnam. Mynta kumne ka pyrthei ka sakhi ia ka jingiapait kaba khraw ha ka Ri America ha kane ka elekshon 2020. Ha kiwei pat ki Ri ki lehnoh Muslim kum ki ISIS, Taliban bad Boko Haram ki pyndonkam da ka wait, u sum bad ki ktang suloi ban tei ia ki “Islamic State”. Niuma, ym dei ba pyniasyriem ia ka Ri India bad kine, hynrei ym lah ban len ba ka seng sain hima BJP ka ioh ka jingkyrshan na ki kynhun heh paid ka niam Hindu bad kine ki kynhun heh paid Hindu, khamtam eh ki kynhun shitniam ki pynpaw ia ka dur bad jinglong tynrai jong ki ba kim sngewbha ba kiwei pat ki kynhun niam bad jaidbynriew ki bym dei na kajuh ka tyllong ban shong ban sah ne ban long ki nongshong shnong ha India. Kumjuh ruh ha America ki kynhun “KKK” bad “White Evangelical Christians” ki dei ki nongkyrshan ba radbah jong ka seng sain hima Republican bad ki ju kheinpoh ia kiwei pat ki jaidbynriew.
“…Balei ba phi sheptieng…?”- ki kyntien ba u Jisu u kren ha ki synran kiba shong ha ka lieng kynda kaba la jan ngam jyllop ha ka duriaw na ka daw jong ka eriong bad jingat phyllung kaba jur. Kane ka jingjia kam don jingiadei ei ei ruh em bad ngi, hynrei ka pynkynmaw ia ngi ba ngi dei ban jop ia ka jingsheptieng. Ym lah ban len ba ka jingsheptieng ka tyllep bad pynjem khnap ia ka jingim bad kumta ka khubor ka long ban jop ia ka jingsheptieng.
Ha ka jingmut tynrai ka kyntien Hima ka iasnoh bad thew ia ka synshar-ka bishar, ka sainpyrthei, ka khaii-ka pateng, ka kamai-kajih bad ka ioh ka kot. Katkum ka histori, u khun bynriew u la tyllun bad san na ka synshar syiem sha ka synshar paidbah. Ki don ruh ki thymmei pyrkhat kiba pynksan ba ki Syiem ki dei ki nongmihkhmat jong u Blei nongbuh nongthaw bad ki dang don ki iing longsyiem kiba dang sah khyrdong haduh mynta, wat la kim don shuh ka bor synshar kumba ki don ha ki por hyndai.Niuma, ki paidbah nongshong shnong ha kine ki Ri ki dang ai hi khyndiat khynsoit ka bor ka sor ia ki, kumba ka long ha Ri Bilat bad ha ka Bri u Hynniewtrep ha kaba ki iing longsyiem ki dang ia don bynta hi ha kaba korbar ia ka iit- ka hima. Ka histori ka iathuh ruh ba na kawei ka spah snem sha kawei pat la mih ki nongsynshar kiba runar, ki nongsynshar kiba klun lut ka bor synshar ha lade bad kiba khnoit bein ia ki briew bad kiba nud ruh ban pyniap ia kito kiba ieng pyrshah ia ki.
Lehse ki nongsngap bad nongpule ki lah ban lyngngoh ia u dak jingkylli uba don ha ba kut ki kyntien “Ka Jingim bymjukut”. Hato u nongkren u artatien mo ia ka jingim bymjukut? Em kam dei kumta, pynban u dak jingkylli u pynpaw ia ka jingiaksaid kaba jur ban sngewthuh ia ka jingjylliew jong kane ka sobjek bad kumno ban pynmynta ia ka jingim bymjukut.
Ka Babel ka dei ka khanatang kaba la rim tam kaba ngi lah ban shem bad pule ha ka kitab Jenesis 11. Ka dei ka khana lyngkot kaba don khyndai tylli ki dkhot bad ka dei kawei na ki khanatang kaba bud ryngkhi ia kiwei pat kiba shem ha ka kitab Jenesis kiba kynthup naduh ka jingthaw -jingpynlong ia ka pyrthei ter ter haduh ka khana shaphang ka jingshlei um ha ka por u Noah
Not many young people may know now but the Hindi comic book industry was very vibrant during the 1990’s. There were so many titles coming out every month. You had Raj Comics (my favourite), Manoj Comics, Tulsi Comics, Fort Comics, Radha Comics, Diamond Comics and then you had characters like Super Commando Dhruva (my favourite), Najrag, Ram-Rahim, Chacha Choudhary, Abedh, Judo queen Radha, Inspector Crookbond, Hawaldar Bahadur, Bankelal, and many more. And then there were other publications like Rajhans, Chandamama and of course Amar Chitra Katha and Tinkle. I can say with pride that I had one of the early issues of Tinkle and a particular story of loan repayment which has always stuck with me. In short, my childhood was filled with comic books.
Ka Balang bad ki bangeit kim lah ban kiar met na kiei kiei kiba jia sawdong bad ki don ka kamram ban pyrkhat bad puson katkum ka nongrim bad jinghikai shongtynrai ba ka Balang ka hikai ia ki. Ha kane ka sngi ngin puson halor ki katto katne ki jinghikai shongtynrai ka Balang Presbyterian bad aiu ki don ban hikai ha kane ka juk.
Ngi im ha ka juk kaba ngi tip kum ka “Neo Liberal Era”, ka juk kaba pynkha ia ka jingduk jingkyrduh (mynta ha kylleng ka Pyrthei ngin shem ba don 1% kiba riewspah bad 99% kiba duk bad kyrduh tasam), ka juk kaba wanrah ia ka rukom khaii mraw bathymmai ia ki para briew, ka juk kaba ngeit ha ka kolshor ba uba riewspah u nang riewspah bad uba duk u nang kyrduh tasam bad la nang pynthaw shuh ia ka lhuh ba shyrkhei kaba pyniakhlad hapdeng ki para briew. Ki Sorbah ki sakhi ia kane bad ki dak ki shin ki paw tyngkrein ba sawdong ka rud ka kiar ki iing paki dulan ki don da ki spah tylli ki iing kyndap-tap shilliang da ki tin umphniangbam rong iong bad kine ki iing ki shah rong ha ka umsaw bad ka lat lat ha ka por u ‘lapbah ‘lapsan .
#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.”
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.
Kabiranjan Saikia, popularly known as Swadhinata Phukan who was the Assistant Publicity Secretary of the United Liberation Front of Assam (ULFA). Although Swadhinata Phukan was a member of the civil wing of the banned outfit, he was gunned down in a fake encounter by the state police on the night of 26 May 2000 at Garumara in the Jorhat district of Assam. He was 26 at that time. These two poems by Kabiranjan Saikia – “Aartonador Enixa” [“A Night of Screams”], written on 29 February 1992 and “Xamprotik” [“Nowadays”], written on 18 February 1993 – are sourced from an anthology of his poems, Moi Kabiranjan Uttopto Hobo Khuja Eta Kobitar Naam [I Am Kabiranjan, the Name of a Poem Wanting to Erupt], published by Aank-Baank in 2011.
It is the season for bambooshoot in Northeast India. Hundreds of women venture into the forests during these months to forage for the tender shoots. Some are consumed fresh, and a large quantity are fermented and preserved. As condiments, fermented bambooshoot (dried or wet) are generously added to meat, fish, and vegetables.
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.
The Proposal No one knows where the proposal for building a new mall in BARIK point of Shillong, similar to Saket’s Select in Delhi, first began.…
We, 12 staff of The Shillong Times, stand in solidarity with the three senior journalists—EM Jose (News Editor), Nabamita Mitra (Features Editor) and Dipankar Roy (Executive Editor)— whose services were terminated for “Covid-19 generated reasons” with effect from September 1, when they were in quarantine, although they were served the letters only on September 7; no prior intimation was given to them…
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…
The Whole Family’ is a photo project that portrays the emotional longing of the family members of the missing. It is an artistic intervention in support of them as they continually ask the authorities about the whereabouts of the enforced disappeared people during the 10 years long People’s War in Nepal.
It is a reenactment to create a complete family photo that portrays the vacuum created by the loss of the family member. This photo project focuses on the emotional loss and shows the current socio-economic situation of the remaining family members.
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.