Ka Pyrthei Ka Long Kaba Khlem Dur Bad Kaba Suda

Ki sla kiba nyngkong jong ka Baibl ki dei ki jingїathuhkhana shaphang ka jingthaw ia ka pyrthei-mariang- “Ha kaba mynnyngkong, haba U Blei u la thaw ia ka pyrthei, ka pyrthei ka long kaba khlem dur bad kaba suda” (Jenesis 1:1)

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.

Ka Mesopotamia ka dei ka thaiῆ kaba pynkha bad pynїap ia ki juk bynriew (civilization) bapher. Ka juk jong ki Jiw bad ki Khristan ruh la kha bad ki heh ki san ha Mesopotamia bad kaei kaba ngi pule ha kitab Jenesis ka dei ka thymmei jong ki Jiw ia kaba la pynrung bad pynwandur ruh ha ka saiῆpyrkhat Khristan. 

Ňiuma, ha shuwa ka pyrthei Jiw bad Khristan, kiwei ki jaitbynriew ki la don bad pynpaw pyrthei ia ka thymmei saiῆpyrkhat kaba їasnoh bad ka jingpynlong ia ka pyrthei mariang. Ki nongbabilon ki ngeit ba ka pyrthei ka long na ka daw ka jingїashoh hapdeng ki blei bad ha kata ka jingїashoh u Blei Marduk u la jop pyrshah ia ka Blei Tiamat bad na ka met jong ka la pynlong ia ka suiῆ bneng. Ki nongpersia ki ngeit ba ka pyrthei ka dei ka madan thma bad ka jingїaleh thma hapdeng u Ormazd bad Ahriman ne ka jingїaleh hadpeng ka jingbha bad jingsniew kam pat kut haduh mynta bad ki kyrmen ba ha kawei ka sngi u Ormazd uba їeng na ka bynta ka jingbha un jop. Ki Jiw pat ki ngeit ba u Blei ne Yahweh, uba tang marwei, u la thaw ia ka bneng, ka khyndew bad ia kiei kiei baroh.

Katkum ka Baibl ka jinglong tynrai jong ka pyrthei-mariang ka long kaba khlemdur bad kaba suda lane kaba kynrum kynram. Їa ki kyntien “kaba khlemdur bad kaba suda” la pynwan na ktien Hebru “tahu wa bohu” bad ki nongthoh komentari ha ka ktien phareng ki pyndonkam da ka ktien “chaos ne chaotic” haba ki batai ia ka jingmut jong ki kyntien Hebru bad ha ka ktien khasi ka mut ka kynrum kynram, kaba khlem dur bad kaba suda.

U John Calvin, u nongїalam jong ka reformation movement ha Switzerland u ong, “ba ha kaba mynnyngkong ym pat shym la pynwandur itynnat ne pynjanai ia ka jingthaw-jingpynlong. Ha kaba sdang ka jingthaw-jingpynlong ka їasyriem ia ki marpoh khyndew kiba rew rew, kiba khlem dur bad shisien peit ym i don jingmyntoi. Ka ksiar kam shym long ksiar lypa napoh ramew, hynrei ka kylla long ka ksiar hadien ba la thang, la shoh bad phrang ia ka hapoh ka shlem”.

Ka kitab Jenesis ka їathuh ba ha kaba sdang ka jingthaw-jingpynlong ka long kaba kynrum kynram, kaba khlem dur bad kaba suda. Ka jingdum ka dei kawei na ki dak kaba batai ia ka jingkynrum kynram. Hynrei na kata ka kynrum kynram bad jingsuda U Blei u la thaw itynnat ia ka bad ka Baibl ka їathuh- “Kiei kiei baroh kiba u Blei u la thaw ki long kiba bha suda” (Jenesis 1:25) bad u la kyrkhu ia ka. U Blei u long ruh u Blei jong ka kynrum kynram, u long halor ka jingdum bad u pynshai ia ka pyrthei mariang, u pynwandur janai bad u kyrkhu ia ka pyrthei mariang na ka bynta ki jingthaw baroh, naduh ki mrad ki mreng haduh ki khun bynriew ki lah ban im kyrhai hapoh ki jingkyrkhu jong U.

Ha ka jingtyllun jong ka por, ka jingthaw-jingpynlong kaba la thaw itynnat, kaba bha bad kaba dap kyrhai, ka la duh noh ia ka dor, ia ka spah bad jingitynnat jong ka. Shisien ha ka por jong u Noah la shem ba ka khyndew ka la pyut sniew bad ka pyrthei ka dap da ka jingleh jubor, bad u Blei u la bitar bad babe ba u la thaw ia ka (Jenesis 6:12-13). Hato ha ka juk jong u Noah ruh u khun bynriew u pynjot dusmon bad pynsniew ia ka pyrthei-mariang? Khlem pep kumba ka long ha kane ka juk “neo liberal”, ka jingrhah spah bad jingkhwan myntoi shimet ka dei ka jinglong pyut-jinglong sniew bad long ka daw bah jong ka jingjot jong ka mariang. Ka jingjot bad ka jinglah shilliang ha ka jingim jong ka mariang (ecological imbalance) ka dei ka jingma kaba shyrkhei tam ha kane ka spah snem bad ki pateng ban wan, lymda ngi їakhun ban pynneh bad їada ia ka.

Ha ka Jylla, bunsien haba ngi їakren shaphang ka jingpynneh bad jingїada ia ka mariang ka kut tang ha ka kam thung dieng bad pynkhuid shnong ne pynkhuid їew. Hoid, ki dieng bad ki khlaw ki long kiba kongsan ha ka jingїaleh ban pynneh ia ka mariang. Ka jinglehkhuid ruh ka long kaba donkam bad khamtam eh ban pynkhuid ia ki wah kiba la jngut bad kiwei de kiba la sdang ban kylla bih ha kylleng ka Jylla. Nalor nangta, ki jingeh ha ki jaka Sor kum ha Jowai, Nongpoh, Nongstoin bad khamtam ha nongbah Shillong, ban pynkhuid (waste management) ia ki jhep kiba mih na ki jingpyndonkam jong ki briew kaba man la ka sngi, ki dawai bad jhep hospital, ki jhep na ki dukan die jingbam bad kiwei ki dukan die mar. Kane ka dei ka mat kaba hakhmat eh ban pyrkhat bad thaw ki lad ki lynti. Haba shu kren kyllum don artylli ki lynti ban leh, kawei ban thaw bad pynlong ia ki “Civic Body” ne ki tnat synshar paidbah kiba khlaiῆ ha ki jaka Sor bad ki Shnong (kum ka Municipality bad Dorbar Shnong). Baroh ki nongshong shnong, kynthei bad shynrang, ki dei ban lah ban їashimbynta ha kine ki tnat synshar. Bad ar, ban buh ka mang tyngka bad bei pisa na ka bynta ban shna ia ki jaka theh jhep kiba dei rukom bad ruh ban thied ki mar pynkhuid jhep katkum ka jingstad jong kane ka juk.

Ha ka jingїaleh ban їada bad pynneh ia ka jingthaw-jingpynlong ne mariang, ngi dei ruh ban buh jingkylli, ban kynthoh bad pynkylla ia ka “economic policy” lane ia ka rukom treikam kaba їadei bad ka їoh ka kot ne khaїi-pateng. Ha ka Jylla, naduh ka snem 1997 ka Sorkar ka la pyntreikam ia ka “single window policy” bad kane ka policy ka dei ka “floodgate” ne ka khyrdop bah kaba la plielad ia ki nongkhaїi-ki їing khaїi kiba heh na bar Jylla bad bar Ri ban seng ia ki kharkhana dewbilat, ban tih mawshun bad ban khaїi laitluid ia ki marpoh khyndew, kum u mawshun, laitnoh u uranium uba ki nongkhaїi na shabar Ri ne bar Jylla kim pat їoh kam kynti, wat la ki la thrang lah slem bah. Dang shen la sakhi ruh ia ka jingthaw ia ki “coke factory” ne ki kharkhana saiῆ dewїong bad mynta ka Sorkar India ka la pynbna sa ka “Palm oil Mission”. Ka “palm oil industry” ka dei ka kam khaїi ban pynmih bad shalan umphniang na ki diengtlai. Ka Jylla kam dei ka jaka kaba mih ki diengtlai bad kumta hap ban thung ia ki. Ban thung ia diengtlai kiba pynmih umphniang donkam ban pynkhuid bad pynduh shuwa ia ki khlaw. Ha kiwei ki Ri la shu thang laki laka ia ki khlaw khnang ban lah ban thung bujli da ki diengtlai bad la shem ba ka “palm oil industry” ka la pynjot ia ka mariang, ki khlaw ki btap bad pynkylla phetwir ia ki trai shnong (indigenous tribe). 

Ka “single window policy” ka la pynjot lypa ia ka mariang ha ka Jylla bad mynta sa kane ka kam khaїi umphniang diengtlai. Kumno ngin їakhun ia kane? Kawei ka lad ka long ba ym dei ban shah ban pynduh bad pynkhuid ia ki khlaw bad dei ban їeng pyrshah ia ka “palm oil mission”. Ba ka Land Transfer Act ka dei ban їoh biang ia ka bor ba ka don mynshuwa. Ki District Council ki dei ban pyntreikam hok ia ka bor ka iktiar kumba la pynkup da ka Sixth Schedule. Ban pynїeng ia ka saiῆpyrkhat ba kaei kaba ngi don mynta ka dei ba ngi shim kylliang na ki longdien bad ki longdien ruh ki don ka hok ban im bad bam pateng la pateng. Ha ka rai halor ka jingkhang jong ka NGT ia ka jingtih dewїong thliew khnai ha ka Jylla, ka Supreme Court ka kren shai bad ban jur ba ka spah maraing kam dei tang jong kane ka pateng hynrei ka dei ruh na ka bynta ki pateng ki ban wan.

Ňiuma, ym dei tang ka mariang kaba lah shilliang ne kaba don ha ka jingma ha kane ka juk. Ka imlang sahlang baroh kawei ka dap da ki jingeh, ki kynrum kynram bad ka tyllun sha ka lawei kaba kordit. Na ka jinglong kaba sngur bad shida ka imlang sahlang ka la syntuid sha ka jinglong hanga mei bad jingkyreit; na ka jingiaῆiewburom kylliang iwei ia iwei ka la syntuid sha ka jinglehbeiῆ bad jinglehjubor; na ka jingim kaba khiah krat bad ba shong prah shong shang ka pyrthei ka la syntuid sha ki jingpang ba shyrkhei; na ka jingthaw-jingpynlong kaba bha ka la syntuid sha ka jingjot; na ka jinglong hok ka synshar khadar ka la syntuid sha ki kam thok kam shukor; na ka jingim ba dap kyrhai ka imlang sahlang ka la hiar sha ka jingduk jingkyrduh bad jingїapthngan.

Kumba sanphew snem mynshuwa u Martin Lurher King Junior u kylli ia kane ka jingkylli, where do we go from here: chaos or community? lane shano ngin їaid nangne: sha ka kynrum kynram ne sha ka jingїatreilang ban tei pat ia ka imlang sahlang? U ban shuh shuh, “ka lashai ka dei ka mynta, ka por ka dawa ba ngin leh ei ei noh mynta їohlap ba dier ka por. Ka por kam ap iano iano, ka set kyllut ki skhor bad ka tyllun beit shakhmat, kyndit bynriew noh mynta”. 

Ki don artylli ki kyntien Hebru ka “radah” bad “kabash” kiba ka jingmut tynrai jong ki ka long ban pyndem ngon bad ban synshar halor ka jingthaw jingpynlong. Hynrei kine ki kyntien kim ai bor kut ia ki khun bynriew ban pynjot, ban leh dusmon bad ban leh donbor halor ka jingthaw jingpynlong. Pynban ki khun bynriew ki hap ban їaksaid tyngeh ban pynneh ia ka namar lada bakla nangne ka jingim hi kan poi sha ka jingkordit. Kitei ki kyntien ki thew ia ka jingkitkhlieh jong ki khun bynriew ban khmih bad ban sumar ia ka pyrthei mariang, ym tang na ka bynta ka jingbha jong ki khun bynriew hynrei na ka bynta ki para jingthaw ruh. Ka kitab Jenesis 2:15 ka kren shaphang ka jinglong sordar ban peit, ban khmih bad ban sumar ia ka jingthaw jingpynlong ryngkat bad ka jingkitkhlieh ban ai jingkheiῆ hakhmat u Nongthaw.

Na ka jinglong kaba kynrum kynram, na ka jinglong kaba khlem dur bad suda u Blei u la pynwandur bad thaw itynnat ia ka pyrthei mariang, u la buh beit buh ryntih bad kyrkhu ia ka. Hato u Blei sa shisien pat un pynwandur biang, un thaw thymmai bad pynbha ia ka pyrthei mariang kaba la jot bad kaba lah shilliang? To ngin ia shim bynta lang bad u Blei ban pynbeit ia ki kynrum kynram kiba don ha kane ka juk na ka bynta ka jingbha jong ka mynta bad ki pateng ki ban wan. Ka por kam ap iano iano ka tyllun stet phim tip shano. 

Amen

Raiot

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Kyrsoibor Pyrtuh is a pastor interested in intersection between theology and social power

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