Ka jingdonkam ban iakren bad iasngewthuh halor ka jingiadei arngut lane sex ka long kaba donkam
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.
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.
As we come from the land of the cleanest, highest, lowest, deepest, firstest, buromest, we need to confess to our very own claim to fame – RAIOT is the first online gutterzine of Bishop Cotton Road, Shillong. If the conversations in the Burom class sitting room are anything to go by, this gutter RAIOT view of the world is finally finding its calvinistic place in the far reaches of Meghalaya. So enjoy this curated award-winning best selection of 2016 writings (in North Europe) on Shillong.
It is laconic, not quite cynical, resigned yet nevertheless still searching sensibility that Nongkynrih fully realizes in Time’s Barter. Given his ability to convey multiple competing impressions within a few lines, Nongkynrih’s turn to Haiku and Senryu in the collection makes sense.
It is very hard to actually begin to categories and study Khasi Comics. It is an even harder task to actually find the copies of these comics. However, if you are fortunate and lucky enough to find such comics, you become a privileged witness and an amazed observer to the history of the comic book in Meghalaya; specifically the Khasi Comics. In Meghalaya, the comic book art form is very young; starting approximately around the 1980s and from that period until the present date, very few works have emerged.
Just saw the PR film for much talked about Monolith Festival 2016 held at Mawphlang. I have a few troubling thoughts
Buddha Weeps in Jadugoda kadei ka film ba paw Nam ba la shna da U Sriprakash. Kane ka phlim ha ka sein ba nyngkong eh ka pynpaw paidbah ia ki jingshisha halor ka jingtih uranium ha jadugoda da ka UCIL ka ba dei ka company ba kwah ban rih uranium ha jylla jong ngi ruh. Ka headquarter jong ka UCIL ka don ha Jadugoda, Kat ta ruh pat ka shim da lah ban khmih ba yn ym don jingktah ia ka koit ka khiah Na ka radiation ba mih Na ka jingtih Uranium ha Jadugoda.
I am in Calcutta. At least I think this is Calcutta. I was told that I would be journeying into the heartland of the bhodrolok and the East Bengalis of Shillong coloured my expectations and bias. Upon arrival though I feel as though somethings have been missed. Like the city, the information hardly seems fresh. It is not current.
I believe most of us are racist in some way or the other. Our primal tendencies to create divisions or noting differences among ourselves is unfortunately inherited from age old legacy of our ancestors. Though the levels of racial indoctrination may differ from person to person, the concept of racism itself is being taught to the young unknowingly, and at most times without reason. It just happened. One of the outcomes of such an indoctrination is evident in the rampant offensive stereotypes that the Khasis have for each and every ethnic group they had ever intermingled with; Dkhars, Khyllahs, Riewkhlaw, Muid, etc. to name but a few. In fact, we even express a form of xenophobia towards our own fellow Khasis just because they belong to a different sub tribe.
“Kaba i jakhlia khamtam kam dei ki dur jong kine ki thei hynrei ka ktien jong kine ki nong post ba ki da pyndonkam shisha da ka ktien kaba khlemakor, ka ktien ka ba i ma, haduh ba ki da byrngem ban batbor bad pynthombor ia kine ki kynthei. Ka dei shisha mo kum kane ka jaitbynriew kaba ong ba pdiang ia ki kynthei kum ki ‘equals’?”
We do not need “outsider” organizations to come and perform charity puja. In our need for political allies and powerful friends we seem to forget that we have more in common with each other (Christian and non-Christian) than Right wing nut-jobs who seek to further widen the schism. This is as true for the Hindutva as it is for the Evangelical Fundamentalists.
Perhaps this article is ill-timed. Perhaps in the current scenario with various Far Right groups actively seeking a Hindutva agenda it is not the best time to be writing things which they could use for their own benefit. This is particularly true after the recent maiden procession carried out by the RSS in Shillong which has evoked so much reaction.
I remember a time back when I was in Catholic school; I was speaking in my mother’s language, Khasi during break time. A teacher walked…
I Bah Webster Davies Jyrwa i kren Maitphang ha ka ‘KA MARYNTHING RUPA’ jong i Bah L Gilbert Shullai kaba i thoh shaphang ka put ka tem, ka rwai ka siaw ha kito ki por mynbarim mynbajah bad ka jingiaid lynti ki nongtem ka Jaiaw Orchestra bad ki paralok jong ki.
A far greater threat to the jaidbynriew is within and not from outside. The external fear is an alibi so that the internal problems are not exposed. There is self denial and pretentiousness of the real problems. All problems are blamed on the mynder ri (outsider)
Remembering Ma Hoping Stone Lyngdoh, the original radical of the Hill State Movement and and an uncompromising opponent of Uranium mining in Meghalaya
Scratchy gramophone recordings done for The Linguistic Survey of India in 1928-29. Listen to our ancestors speaking Khasi, Pnar and War