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…
Bah Skendrowell Syiemlieh’s inability to sing in English made him a not-so-sought-after singer by the urban elite. However, he has remained “the singing story teller” for many in the villages and small Khasi towns that till date are considered ‘Nongkyndong’ (a derogatory term used by the urban elite to paint the village folks as village idiots).
Even the posthumous Padma Shri in 2008 did not help to raise his image among the Khasi urban elite. His songs have remained the subaltern art of a subaltern rural narrative. But despite this his courage to sing about himself as a son of the village bore him great success when without any inhibition he sang ‘Ah Moina’ in the Mawiang dialect.
The Mawiang dialect comes along with the rural, rustic life that he held dearly till his last days. Nobody ever imagined that a song sung in one of the West Khasi Hills dialects would ever be appreciated.
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.
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.
The idea that races are part of our existence and daily experience, especially those of us living in multicultural societies, seems to be just taken for granted by many people. But are races real or simply social/political constructs? Is there any scientific evidence they exist in humans? Or are some scientists just being politically correct in denying their existence?
Members of my father’s house, languages mix like the marriage of clattering utensils. Members of the house, you folded your mats and gave yourself up to another religion. Members of the house, let us not pretend that we are one thing and one thing alone. Together we brewed in the cauldron of that kitchen or have you chosen to forget? We will never be just one thing again. Never again will there be enough to burn to purify the impure in us.
The Lineage Act is flawed because it fails to cover customary male privileges and this is the reason that there is so much confusion and frustration and economic imbalance amongst the Khasi males today. Now to amend the 1997 Act by stripping away the Khasi status of a woman who enters into marriage with a non Khasi is not only regressive but morally wrong. This is no justice at all. This approach is very Taliban in nature. It is my humble request to the Governor to perceive and give a careful thought to the kinship aspect of my Matrilineal System…
KHADC, please stop the massacre of our unique culture by codifying certain customs and overlooking others. Or else this act will be just a goldmine of the lawyers. This action of yours is an embarrassment and the entire world is laughing at us.
To a noble MATRILINEAL tribe
I am an unclean woman, lost in her love for the outsider or anyone deserving of her MATRILINEAL love
This morning the outsider (who may be a shiteng jait or a half this half that, a riff-raff uncertain of ITS own identity) and I contemplated starting a new super tribe
Sorry but not everyone is allowed in
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…
Most of the problems and social conflicts experienced by the Khasi society today are due to misinterpretation of traditions and acceptance of colonial innovations as sacred and God-given traditions that existed since time immemorial. Let us discuss on one of these colonial innovations which remains in force today through modern legal instruments, but stands in perpetual conflict with the deep-seated cultural sentiments of the people. Khasi elders of old said that the Syiem was appointed in a Raid or Hima because the Bakhraw, as leaders of the founding clans refused to take over the properties of extinct clans, to inflict punishments on criminals, thieves and murderers. The Bakhraw also thought that it was dishonourable for them to live by begging for free gifts, donations, or to fill one’s coffer by fees, fines and taxes levied on the products of others in the markets. Hence, all these reprehensible functions and unholy sources of income were handed over to the Syiem.
What actually happened on the 31/5/2018 would be best known only to a few with whom the incident occurred. But when an incident is made sensational news for heavy sale, for political power, for organizational comeback, then facts are distorted and everyday the facts are woven into such lies that creates mayhem and breeds hatred among communities. Sad to see people reach to such a low with their vulgarities. We were known for being a loving race that respects man and God but the recent incident displayed all. Our level of tolerance was zero. All because the past Governments did not do their work all these years and one wonders why…
7 TYLLI KI NONGRIM JONG KA INDIAN PRIVACY CODE
No other issue, in the recent memory, evokes the relevance of history more than the Sweepers’ Line Imbroglio. The week, following the incident of 31st May, misinformation and misrepresentation flew thick and fast. One such, being the nomenclature (name), ‘Punjabi Lane’. One does not deny the fact that there had been clashes in the past three decades, but never was it attached a communal colour, as this time round. That the situation, spin from a brawl to a communal flare up, stemmed from the ‘falsification’ of the name of the said ‘Area’, thereby unnecessarily, dragging the name of a particular community to it.
When heat became hard to beat with fresh drink and fan To cool myself, hastily to Shillong I ran Where pine-decked hills and deep dark…
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.
With grief in her usual frail voice she utters, “I saw the poverty with my own eyes; my Mother’s gold and silver ornaments had to be traded to make ends meet. I remember running from pillar to post for loans and to collect pending money. What other alternative we had? None! All of us left Wahlong for Shillong in the next few months after partition for the better or worse, while Dad persisted to stay back and supervise the remaining lands (certain portions of our land is in Bangladesh today). Our journey to Shillong was treacherous! We walked from Wahlong to Mawbang and then we finally took a bus to Shillong.”
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.
The feminization of the Indian man via the Khasi garment (traditionally worn by women) is used as a tool to ridicule and shame the ‘outsider.’ Yet, it is also a matter of the local tribal folks manipulating and exploiting the tourism industry, and the commodification of cultures and cultural materials, because hey, we can sell whatever the Indian tourist is willing to buy, and trust us, he would buy anything which exudes the aura of exotic tribalism. Often, this comes with a complete lack of knowledge or the complete lack of a desire to acquire knowledge of the various people and places he visits in Meghalaya. But wait, isn’t this just a probably unprecedented but almost natural repercussion of the grand endeavour called Meghalaya tourism?
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?
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.
I am an individual of mixed ancestry and I have often wondered where my ancestors came from. Who were they? Where did they come from? What of their culture?
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.
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.
There is a famous Khasi middle class story about selfishness and it goes something like this. There were a number of crabs in a bucket and they were all destined to become dinner at some point in time. The crabs knew about this and they realised that they needed to escape this horrible fate. The story goes on to tell us about how one of the crabs had somehow managed to get a firm grip on the rim of the bucket and was proceeding to pull himself out to the relative safety of the outside world. However, just as he was about to complete his great escape, the other crabs resorted to pulling him back down to the bottom of the bucket. He was, thus, doomed like the rest.
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).
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.
One of the major illnesses facing matrilineal Meghalaya is Hyper-masculinity
We have to aware of our status as an indigenous tribe but we must also not forget the implications of the class system in our own state/society. By the way what are the rules of our own Shillong Golf Club? Are all the classes allowed to enter it? And if not what are we going to do about it?
What do you do when you hear a hear a voice from 1928 rushing to tell you the Parable of the prodigal son? Did our language sound like that? Why did he stumble? Who was he? Where did he record it? How was the narrator chosen? Did he get paid for it or was he forced to do begaar? When we discovered these scratchy gramophone recordings done for The Linguistic Survey of India in 1928-29 we had to share it. For us reasons are not merely historical or linguistic but emotional like divining the dead. So go ahead and listen to our ancestors speaking Khasi, Pnar and War.
This is a coffin of a dead 7 year old girl who was raped and killed by her uncle, and whose body was strategically buried by the man inside a church compound. No, this is not a village in North India or any other place in which public and private life is popularly designated as “violently patriarchal.” This is the Khasi Jaintia Hills in Meghalaya, often hitting national and international headlines for fake and catchy narratives like “women’s empowerment ” and “gender equality.”
For the good part of two years, we have been hearing a lot of noise about the Village Administration Bill (VAB). There were protests and speeches about it, demonstrations and weary policemen. The people against it seemed to be in the majority and only the government side seriously thought it was a good idea. In Jaintia Hills, it went off fairly well and was passed without much delay or opposition.
The life and death of Khasi industry is a sombre sight to behold. We have a few people today from our community who own big cars and big egos but we really have nothing sustainable in terms of businesses.
Roney Lyndem simmers a great Beef Recipe from Khasi Hills
As I navigate my way through the substance of the everyday in Delhi, I become a specimen of strangeness, a piece of curiosity and sometimes, a trigger for disdain. While some sections formulate ideas of sub-oriental and exotic fantasies, some would try desperately to figure out my existence using theory, and the rest, through the sexiness of political love.
What probably were once scenic and beautiful rivers and streams have been reduced to smelly black waters, full of all denominations of solid waste conceivable and something which people only stop to consider, when they have the dire urge to urinate.
Ngi lah iohi ha kine ki sngi ia ka jingshahthombor ki kynthei ha ka ri bad jylla jong ngi, khamtam ha ki heh ki hain, bad ngi iohi ruh ba wat lada ka don ka ain ban iarap bad iada ia ki kynthei kiba shah leh-beijot bad lehbein, bun na ki kym shim ioh ia la ka hok namar ha kane ka juk mynta, ka ain ka la don ha ka kti ki briew shynrang kiba donbor. Kane ha rum kadei ka shithi ba thoh kawei ka kynthei ba shah batbor ha hynriew ngut ki shynrang ha Mawringkneng. Ka shithi ka pyni shai shisha ia ka apot jong ki kynthei ha ka jylla, ha kaba wat lada ki shah thombor, ka ain ruh kam iada bad ai ia ka hok jong ki. Ka paw ha kane ka shithi ba ka Dorbar ruh kam shim long shuh kaba iada ia ka hok ki kynthei, hynrei kaba pyrshang pynban ban woh bad pyndem ia ki.
Looking at the recent episode in Ramjas College, and having had first-hand experience of the ABVP-fueled violence unleashed there, I am shocked and traumatized by the unbridled attack on the educational space that first drew me to this university. The whole idea of Indian nationalism articulated by these factions is so alien and vague to me. Personally, I grew up being exposed to a different kind of nationalism, that of my own community (Khasi), and my encounter with any form of Indian nationalism was confined to televised programmes on Republic Day and Independence Day or at the most, when an important member of a national political party visits to assist with local election campaigns.
To my country and my people, I don’t pledge my devotion,
To your country and your people, I am but a woman,
To you my dear Khasis and Indians, I owe no patriotism,
To all of you, I am forever unwritten,
Forever an apparition, an absence.
Armoured with a notebook, a lousy phone camera and a few overnight clothes, I nervously left Shillong alone and drove down to Topatoli in the Nagaon District of Assam, in order to re-enter Meghalaya from Raid Nongkhap,which spreads from Ri Bhoi District into Assam. I left with a thirst for narratives, of people, of nature, of existence in this space whose identity as a periphery was intensified and galvanized in the 1970s, post the formation of the Meghalaya statehood. This was when the river Umsiang was identified as a natural boundary between Assam and Meghalaya and when cultures in the region were starting to fracture, at least on paper.