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.
Category: Khasi
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.
#Khlam #Gospel
“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…
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…
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.
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.
My abusers:
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.
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.
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.
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 KSHAID JONG KI KULAI
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.
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