kajih bad ka їoh ka kot, marwei shimet nga bang ban pule bad puson ia ka kitab Jingpynpaw. Ka Jingpynpaw ka dei ka kitab kaba dap da ki dur pharshi kum u dak jingkheiῆ 666, u Їakjakor bad u mradkhlaw kiba sngewtieng ban pyrkhat.
U Babu Wilson Reade u la khlad ha ka 9 tarik September 1971 bad mynta ka sngi ka dei ka lyngkhuh sngi їap kaba sanphew (50) jong une u riewkhraw uba la noh synῆiang shikatdei ha ki jylli jong ka pule-puthi bad synshar khadar.
A lot of people have been calling me since yesterday to understand the Western Uttar Pradesh churning, specially in the context of Mahapanchayat at Muzaffarnagar on Fifth September. Given the absolute paucity of time in my life nowadays, I may not be able to to write a very detailed note.
However, here are some very quick observations:
Lada ki samla ki pule ia ka kaiphot, kaba dang shu mih shen, jong ka Niti Ayog halor ki thong jong ki kam pynroi lane kita ki “Sustainable Development Goals” kiba dei ban pynurlong ha ki Jylla ka thaiῆ shatei lam mihngi, kin shem ba ka lawei ka long kaba duh jingkyrmen. Ka Niti Ayog ka dei ka tnat jong ka Sorkar India kaba la tip mynshuwa kum ka Planning Comission. Ka dei ka tnat pyrkhat kam kaba ha khlieh duh bad ka kamram jong ka ka long ban thaw bad saiῆdur ia ki kam pynroi ha ka Ri. Ki dkhot jong ka ki kynthup ia ki stad ki jhad bad ki proh jabieng, naduh ki stad saian, ki stad kot “economist”, ki riewstad ka їoh ka kot, ka khaїi-pateng bad kumta ter ter.
Kine ki kyntien na ka Baibl (Mathaїos 5:17-20) la ju pyndonkam ia ki ban pynksan ne pynїeng ia ka thymmei ne ka mynnor. Hoid ka mynnor ka dei ka thymmei, kumta ka mynta bad ka lawei kin ym lah ban їeng khlem ma ka. Tangba kam mut pat ba kiei kiei kiba la long ne leh ha ka mynnor ki dei ki aiῆ ne ki hukum kiba ym lah shuh ban pynkhih ne ban kynthoh ne wat ban pynkylla na ka bynta ka jingbha bad jingїaid shaphrang jong ka jingim briew. Ha kajuh ka por kam long ruh kaba dei ban kheiῆ dewthala ne kheiῆ synrum ia ka tynrai bad ki jinghikai kiba la їohpdiang pateng bad lada don ei ei da kumwei ka long ban pule, ban bishar bniah bad thew ia ki.
Gail Omvedt’s journey in politics and thought was undertaken in and through several historical conjunctures, but she retained aspects of all her stopovers: in her view, these various sites of sojourn, whether feminist, Marxist, Phule-Ambedkarism, were united in their vision of utopia: a world that ought to be rendered real, in times to come, but for which one needs to labour in the present. While reason and analysis were central to divining the nature of this world-to-be, it yet had to be desired, longed for, and in this passionate wanting, lay the potential for political comradeship. And this is where the struggle against caste and patriarchy came together: for it was in the remaking of caste and gendered selves that the promise of utopia stood to be redeemed.
Ym shym la don tang kawei ka jingїathuhkhana shaphang ka jingthaw ia ka pyrthei-mariang. Ha ka Baibl ruh ki don artylli ki jingїathuhkhana kiba їapher kawei na kawei pat (Jenesis 1 bad 2). Ki nongthoh komentari ki ong ba kine ki jingїathuhkhana ki dei kiba la lumthup na ki tyllong bapher bapher, kumta ki don ki jingїapher naduh ka rukom thoh ia ki jingїathuhkhana, ki kyntien ba la pyndonkam bad ki sker.
“Kano kano ka jingїaleh ka bym don ki solution ka shu long lehnoh ei bad ka pynswai ia ka met bad ka mynsiem”. Ka jingjia…
My father passed away almost 20 years ago but I remember him every day. I remember him as a loving and doting father, a jolly, generous, kind, often compulsive person, always ready to lend a helping hand to anyone in need. He would buy us gifts – clothes, toys and food whenever he felt like. I would always be so happy and glad just to be in his company.
He had many names and identities you might say. He was known by his Muslim name as Abrar Hussain, his nickname was Khuku and Johnky, his Christian name was Peter.
Uba i-don burom, uba don ka maiῆ ka muh, ka dei ka dur jong uwei u rangbah uba baroh ki ithuh khmat bad shait їohi barabor ha ki thaiῆ Mawkhar jong ka Nongbah Shillong ha ki snem 1932 haduh 1948. U dei u briew uba lieh ka sniehdoh bad uba pdeng ka rynїeng, uba jrong tmaiῆ bad u ju sngewtynnad ban phong pynsyiad da ki shinakut bad patlun jrong kiba syiad. Um ju pep ban deng tai, kup tupia bad rah ia u diengduh haba u їaid ha surok. Ki nongshong shnong jong ka shnong Mawkhar bad ki shnong ba marjan ki burom bha ia u bad u ju їarap ia ki briew da kaba sumar bad ai dawai ei. U dei u doctor uba sumar bad ai dawai homeopathy. U briew u bym ju bunktien bad haba u kren u da nang ban jied ia ki kyntien bad kren da thew.
“Balei ba ka hok bad jingshisha ki kylla kthang, ba ym lah ban shah ia ki jingїapher-jingїaprat jingmut, ia ki nia bad nongrim kiba їapher, ba ka hok ka don sha jngai? Ka hok bad ka jingshisha ki long kiba kthang ia kito kiba don ha ka bor bad burom, ka jingїapher- jingїaprat jingmut kam long kaba sngewtynnat ia katto katne ki riewheh riewhaiῆ kiba bat ia u lakam synshar bad ka jingbishar hok ka jngai bah na kiba duk, kiba tlotbor bad kiba shah їehnoh beiῆ. Ňiuma, ngi dei ban їai kren ia ka jingshisha, ngi dei ban pynneh ia ka jingїapher bad jingїaprat jingmut, ngi dei ban pynpoi ia ka hok bad ka bishar hok ha ki tyngkong їing jong kiba tlotbor bad kiba duk. Ngan ym sngap jar da lei lei ruh em.”
If you follow RAIOT, you know that we love Kynpham Sing Nongkynrih. We even managed to publish an extract from his first ‘novel’, when it…
Border disputes among the states in the Northeast has become a recurring thing. To resolve it we must view it in its historical perspective and colonial legacy. We must also be sympathetic and considerate to all the sides affected by it.
Ha ka Gospel U Mathaїos la їathuh ba ki sngi bad ki їa kin wan ha kaba ki briew, “…kin їashetkylla iwei ia iwei pat bad kin isih iwei ia iwei pat. Haduh katta kan long ka jingsaphriang jong ka jingsniew ba ka jingieit jong ki briew kiba bun kan man khriat” (Mathaios 24:10-12).
What connects the murder of George Floyd by the police in Minneapolis to the imprisoning of Nodeep Kaur in New Delhi to the detaining of Ahed Tamimi by Israeli authorities to the house arrest of Syed Ali Shah Geelani in Kashmir? How do race, caste, policing and occupation interconnect across borders?
Almost all reviewers of Haseen Dillruba will concur that this is a heady tale of triangulated desire between three people — Rishabh Saxena aka Rishu (Vikrant Massey), the archetypal good-boy, loyal and dutiful husband; Rani Kashyap (Taapsee Pannu), the wife of Rishu, who is an avid consumer of erotic-crime thrillers and aspires to live a sexually adventurous and imaginative life that she regularly encounters in the pulp-fiction that she reads
“A! Blei Trai Kynrad ai bor ia nga ba ngan ym pyndem ne dem khohsiew hakhmat ki bor kiba runar”
You sir, are a plague to the northeast region.
Ki don bun ki jinghikai ba ngi lah ban їoh na ka Ryntieh bad ki Khnam. U Paulo Coelho u nongthoh kot ba donnam u ῆiew ia kita ki jinghikai ba ki dei ka lynti jong ka Ryntieh bad u Khnam ha ka kot jong u, The Archer. Ka Ryntieh bad ki Khnam ki dei ruh ka bynta jong ka kolshor bad dei-riti jong ka jaidbynriew Hynῆiewtrep. Ha ka Lynnong ba 14 jong ka kot, Pynїeng La ka Rasong, I Bah R.T Rymbai I pynpaw shynna ia ka dor bad ka bynta jong ka Ryntieh bad ki Khnam ha ka jingim jong ki khun Hynῆiewtrep.
A student trained in economics and political economy knows what to read on a reasonable and good budget. First, one needs to understand how best a government plans to use its resources and generate revenue. Secondly, what are the plans of the government for the expenditure of this revenue and resources? Thirdly, what are the long term projects and policies which can fundamentally infuse dynamism into the economy and general well-being of the people? Finally, if there is a gap between the government’s earnings and expenditure and which leads to borrowing, is the government in a position to pay back this loan in a reasonable manner.
Corona is both devastatingly resilient and deeply egalitarian. There is only one way out of this – beat it at its own game. We have to be more resilient and more egalitarian. More resilience will require more than vaccines; it will necessitate massive investment in healthcare where there is no paucity of drugs or oxygen or beds.
Ki don ki jingpynksan nia ba kam don jingmut ban їakren shaphang ka jinglaitluid bad jingpynkup bor ia ki kynthei ha ka Jaidbynriew bad ka Jylla kaba shim jait na ka kmie. Ki pynksan jur halor ka nongrim ba ki kynthei ki dei ki nongїohpateng, ki nongkhmih bad nongpynїaid ia ka spah-ka nongtymmen jong ka kur bad ka їing. Dei halor kane ba ki kynnoh katba mon ia ki kynthei bad tang pher wiak ki tei pop ha ki kynthei. Naduh ka poikha-poiman haduh ka pait їing pait sem ki pynkit ha ki kynthei.
In the piece “How Hindi helped to build a bridge to Manipur language and culture” published on 12th July in The Hindu, the author of the said article/Op Ed piece Kuldeep Kumar, attempts to make a case for the prominence and historical importance of the Hindi and Devanagari script in Manipuri history and literature. The piece however is littered with factual and historical inaccuracies and worse, an extremely selective and distortive history masquerading as profound discovery.
Armed with this array of impulses, we learnt uneasily,
to live with each other, with songs and dance to gel
this newfound togetherness,
but always fearful that like licks of fire that vapourise
into the night,
we will be forgotten.
“To wan ha nga, phi baroh kiba thait…” Ha ka 23 tarik January 1999 la thang im ia u Graham Staines bad ia ki khun…
In his recent opinion piece, Apoorvanand writes, in fact teaches, recently UAPA acquitted MLA Akhil Gogoi the meaning of justice, of law, of togetherness, of compassion, of equality with special emphasis on the preciousness and moral responsibility of freedom. Apoorvanand celebrates the release of Assamese activist Akhil Gogoi with his colleagues on June 17 and reiterates his conviction for support to any wrongfully punished opponents of the state saying ‘one who is at the receiving end must get ‘our’ support, irrespective of ‘their’ ideology. When Apoorvanand sanctions this moral support towards Akhil Gogoi and his comrades, probably one could not resist but to ponder- what moral ideological high ground is it anyway from where such bogus and idiosyncratic support in the name of preaching values can easily be unleashed?
This is a political ideological murder by the regime. The system has not failed, it has worked.
RAIOT is pleased to publish extracts from Memories of Seven Campaigns : a record of thirty-five years’ service in the Indian Medical Department in India,…
“Saul, Saul! Balei me pynshitom beiῆ ia nga?” Katkum ka almanac jong ka Balang Presbyterian ha ka bri hynῆiewtrep, ka sngi U Trai kaba nyngkong jong…
it takes a second to turn a grown woman into a heap of sandterribly afraid of disappearing We are sitting there chatting about theatre and…
As the country prepares for the 3rd Wave and starts counting its losses wrought by the 2nd wave of COVID-19, the already overburdened education system…
Growing up on the outskirts of Bombay, there were four types of rice that we ate at home: two for daily meals—from the Public Distribution System (PDS) ration shops and later, the local kirana (grocery) shop; Basmati Rice for special occasions or for pulav; and the red boiled rice from Goa. Most often, I did not know their name. We ate what we could afford… Sometimes, we stretched a little too much for the long-grained Basmati on birthdays and feast days. There were ten such days in a year.
Kumari travels from Koodlipet in Somarvarpet Taluk in Kodagu district to the city of Mangalore. She stays in a hostel here, applies for jobs, and…
Colonial sovereignty travelled into the frontier hills of the north east frontier through law. Frontier law or its absence and frontier space or its elusiveness tell us a different story about the history of Khasi, Jaintiah, and Garo hills of north east India. This story is one of unfinished borders, and malleability of landscapes. What does belonging and land based identity show us when we begin to uncover the processes through which modern boundaries were established during the colonial period? Is the history of law the history of boundary making? What lies underneath landscapes and in between divided spaces that we encounter today as normalized in law ? And very broadly what does place based identity mean in view of spatial processes of law? This historically based essay will explore these questions and invites readers to critically rethink identities and boundaries.
The “middle class”, regardless of their political affiliations, or their “apolitical” stand, need not be “inhuman” to be geared towards the notion of self-preservation.
Ha ka 22 tarik Jylliew ka Balang Presbyterian ha ka Bri Hynῆiewtrep ka kynmaw bad rakhe ia ka jingwan poi jong u Thomas Jones bad…
Ki nongdiemadan wat la ki long ka kynhun kaba don ha trai duh jong ka pyrnon, pynban ki long ka kynhun kaba laitluid tam bad ki bun kiwei pat ki para nongshong shnong kiba kwah ban їoh lem ia ka kajuh ka jinglaitluid ban long kynrad bad long shakri hi da lade їalade. Kum kane ka jinglaitluid mano bym kwah? Ha kajuh ka por pat ka jingim ki nongdiemadan ka dap da ka jingїakhun lynter, khamtam ha kane ka Nongbah bad ka Jylla Meghalaya ha kaba ka aiῆjong ka Sorkar India kam pat shym la treikam satia bad kane ka buh ia ka jingim bad ka kamai kajih jong ki nongdiemadan ha ka jingeh bakhraw. Hynrei ym tang ia ki nongdiemadan, ki paidbah nongshong shnong ruh ki shem jingeh namar katba ym pat pyntreikam pura ia ka aiῆ kan long kaba kaba shitom ban wanrah ia ka jingkylluid bad ka jingitynnad jong ka Sor Shillong.
1. Kumno u tika iada Corona u treikam?
Ka long thik kumba la wah ia ki dur jong u nongleh kam sniew ha manla ki adong khnang ba ki pulit pahara ki lah ban ithuh ia u.
Kane kan iarap ia ki pulit pahara ban ioh kem noh ia ki naduh shua ba kin iohlad ban leh ia ki kam sniew ba ki thmu ha kano kano ka jaka thymmai ba ki poi.
Lada ngi pdiang ia u tika iada Corona…
Yn injek da u khniang Corona uba la iap bad u bym don jingktah shuh ia ka met jong ngi, hynrei kin long pynban kum ki pulit, kin iada bad iarap pat na ka bynta ban pynkhreh ia ka jingiakhun pyrshah ia u khniang ba im ki ban ktah bad pynsniew ia ka met jong ngi.
Te, ynda uta u khniang corona u la ioh ban rung ha ngi, ka met jong ngi ha ryngkat u tika ba la long kum kita ki pulit pahara kin iohi bad kem noh ia uta u khniang bad iada iangi na ka jingktah jong u.
For the Imprisoned I want to gift all of this to you the silence, the wind the freedom of walking I want to tuck…
“To long phi kiba khuid namar ma nga nga long uba khuid” Ki sngi, ki taїew bad ki bnai ki їaid, ym lap ba sngewthuh,…
The 2’nd wave of the Pandemic swept through the country leaving a trail of destruction everywhere; it was evident even in our tiny state, how the wave has ravaged through many unfortunate households. Yet here we are, still having to deal with people who think the virus isn’t real; and worse yet, people who know the virus is real but are spreading misinformation to the public, creating more confusion, and making it more difficult for people to come to the right conclusions.
Kyrsoibor Pyrtuh Ka la long ka taїew kaba dum ia ka pyrthei phutbol jong ka Nongbah Shillong bad ka Jylla Meghalaya ha kaba ki arngut…
A poem by Arundhati Roy
Translated from Axomiya by Biswajit K. Bora. (1) What do I do with these corpseshalf buried in front of me on the banks of the…
Ka 22 Jylliew ka dei sngi ba ka Balang Presbyterian ha ka Bri Hynῆiewtrep ka kynmaw burom bad rakhe ia ka sngi jong ka jingwan…
The arrival of spring in Kashmir every year begins with the inauguration of Asia’s largest tulip garden located in Srinagar, splashing the news print, social media platforms and television screens with photographs of manicured rows of bright tulips.
On June 2, while the country continued to struggle, barely making sense of the second wave of the coronavirus pandemic, a tiny, fantastical incident gave Indians a moment of respite. The Delhi High Court was hearing the suit filed by Actor Juhi Chawla, where she argued that installing 5G technology would seriously damage humans and all of Earth’s ecosystem. All was going well, till the hearing was disrupted by a man singing songs from her movies, ranging from – “meri banno ki aayegi baraat” to “ghoonghat ki aad se.” Many users took to Twitter to express the comedy just enacted out on the stage of the Court.
Nga dei u syntiew ha ki khlaw ka jinglong khynnah jong nga,
Nga dei ka kshaid ha ki riat ka jinglong samla jong nga,
Nga dei ka diengsoh ha kyrpong iing ki khun jong nga,
Nga dei ka khla ha ka pyrthei ka jinglong tymmen jong nga.
I am the orchid in the forest of my childhood,
I am the waterfall on the precipice of my youth,
I am the fruit tree in the garden of my children,
I am the tigress of the winter of my life