It all started off with a supposed published writer (hooray!) Going off on a rant about how anyone can sing and make money while writers suffer in silence and abject poverty because they are unappreciated. Fortunately for me, I have very little published to boast as a writer so I’m good with being a rambler. That needled me though, since I have a problem with halo forging angels of light who use people as footstools to get a better view of greener pastures they cannot reach but can cry foul about. But I controlled myself.
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
Ngan їai ban ia kane kawei, ba ka khlam Covid19 ka la pynjulor ia ka jingim baroh kawei. To ngin pdiang ia kane ka jingshisha bad ngin ym long kum ki ‘lang matlah bad ngin ym long syntan khnang ba ngin ym buh ia ka lawei ki khun ki kti ha ki jingeh kiba kham khraw.
Assam has six detention centres housed within six different jails of the state. There is no dedicated detention centre yet and a new detention centre with a capacity of holding 3000 persons is coming up at Matia in Goalpara district of the state. The construction of such a nature and the exclusion of millions from the National Register of Citizens in Assam brings with it the possibility of a rapid increase in the number of persons who will get detained in the state.
I am so glad I reached out to you after hearing your UCLA talk, and for your honest and generous response that unspooled into such a heartfelt conversation…
I like the idea of reflecting together via letters. For some reason I feel the format is perfect; sort of a very deep political and feminist conversation in a letter-writing genre.
Katba ka pyrthei baroh shityllup ka dang ialeh ban wad ki lad ki lynti ha ka ban pynduh pyndam ia ka jingshitom khlam Covid-19 bala wan lyngshop bad shim ia ki mynsien briew khlem sangeh naduh ba kala sdang haduh mynta. Ki stad saian jong ka pyrthei ki trei borbah bad miet bad sngi ban shem ne ioh ia ka dawai ban pynkhiah na kane ka khlem hynrei tad haduh mynta kaba shem ne ioh dei tang ka dawai tika (Vaccine) ban iada na ka jingpang ne ban pynduna ia ki jingshitom lada bit ia ka khlam.
Ki bor synshar ne Sorkar, la ki dei ba la pynlong da kano kano ka seng saiῆ hima bad ki dei na ka liang kamon ne kadiang ne napdeng kim lah ban kiar ne thet kti na ka jingbahkhlieh ia ki paidbah nongshong shnong.
The discourse on indigeneity has been a bone of contention in the social and political life in Assam. This discourse should be discarded. It is…
When the Tejpal “progressive” veneer slips to display a Brahminical choti, accompanied by Brahminical angst at being oh so “up-pressed” by a young woman’s rape complaint, and that unique Brahminical monopoly over HURT.
TT’s brother MT whines that TT’s being charged with rape inside lift, traumatised him (MT) so much he doesn’t use lifts; go on dates etc, AND that he (MT) started keeping a ponytail. Puzzled? Don’t be, it’s good old brahmanism.
A most extraordinary thing happened in Jail yesterday evening. In my last letter, I said how with the children, we wonder about rainbows and fireflies.
Nalor ka jingsar ka khlam covid19, ka jingїakynad bad jingїaumsnam hapdeng ka Ri Israel bad ki nongshong shnong ka Ri Palestine ka la nang pynsuhjer ia ka pyrthei. Kane ka jingїakynad ka la pynkha ia ka jingїatai nia haduh kine ki Lum Khasi. Ha ki rynsan ka social media la sakhi ia ki dur ryngkat ki jingthoh “I stand With Israel”, katba kiwei pat ki kynthoh jur ba ka Ri Israel ka leh donbor palat pud bad leh ki kam runar kiba shyrkhei da kaba ka ther bomb dusmon ia ki Nongbah bad ki Shnong kiba don ha Palestine bad da ki spah ngut ki briew, khamtam ki khyllung kiba lui lui ki la їap.
Na.a re.anggipa bilsi o Sorkari ni ko salanti hajira ka.e janggi tanggiparang rang na on.gipa gong 2100/- aro gong 5000/- ko man.paaha ma?
Sorkari ni List o ni ko Nang Bimung ko sandie nipabo.
RTI sing.sandiani ko dakgipa dol THMA U RANGLI JUKI (TUR)
Bah Rana- Leit Suk / Alan Lyndem Nga kynmaw bad nga ju їoh-i ia i Bah Rana Kharkongor ha kito ki por ma nga dang…
In an unprecedented move, the CPI (M) decided that all its ministers would be freshers. But, reminiscent of the Orwellian quote about Napoleon being more equal – this wasn’t to apply to the Chief Minister, himself. Effectively this meant that K. K. Shailaja – irrespective of her merits or demerits – was to be excluded and has been demoted to party whip.
Lyngba ka RTI ngi la ioh ia ka list kaba don ia ki kyrteng jong ki nongtrei-nongbylla sngi kiba ka Sorkar ka kam ba ka lah dep ai ia ka song jingiarap bad jingkyrshan pisa kaba long Rs 2100 ( na ka bunta ki na ka bynta ki bnai ba don ka jingkhang dam ha ka sien ba nyngkong ka jinglynshop ka khlam Covid19 ha ka snem 2020.
Ha ka wat kaba ar, ka khlam Covid19 ka la pynngiew bad pynher syrngiew shisha. Ka mynsiem ka pang ban їohi ba ki briew ki їam paitdohnud bad mareh na kawei ka hospital sha kawei pat ban wad jingїarap na ka bynta kiba ieid bathoiῆ jong ki bad ban їohi ia ki met їap kiba ap pali ban їoh ia ka jinglehniam ba khatduh. La palat shi snem la їakhun pyrshah ia ka khlam covid19 bad ka khlam ka la pynpaw pen ryngkew ia ki jingduna kiba bun, khamtam eh ha ka liang ka sumar pang bad ka jingkoit jingkhiah (Health care) ha ka Ri bad Jylla. Ňiuma, hapoh ka Jylla ki Dorbar Shnong, wat la hapdeng shibun ki jingduna bad jingbym don ei ei na ka liang jong ki, pynban ki la long ka borbah kaba la kyrshan ia ka Sorkar Jylla bad lymda dei na ka jingshimkhia bad jingtrei shitom jong ki, ka Jylla bad ka Nongbah ki lah khyllem naduh mynno.
11 May 2021: For more than a year Karbi and Adivasi farmers of Mikir Bamuni Grant village in Nagaon district have been fighting to protect their lands, forcibly taken over by Azure Power Forty Private Limited for building a solar power plant. The land in question was cleared and cultivated by the ancestors of these farmers for generations.
Kawei na ki khubor bad jinghikai kaba khraw kaba u Jisu Khrist u la ai sha ka pyrthei ka long kane ba “u la wan sha ka pyrthei ban shakri, ym ban їoh ia ka jingshakri”. U Karl Barth, u theologian uba khraw, u la ai nam ia u Jisu kum “u briew na ka bynta kiwei” lane u briew uba im na ka bynta kiwei pat.
Last April 22nd, the burnt body of twelve year old Sumila Ronghangpi was recovered from one Prakash Borthakur’s home in Raha. Prakash Borthakur and his…
Ka jingpang ka long kaba shyrkhei, sngew kumban pluh ka shadem. Ngim dei ban kheiñ sting ia une u virus. Nga thoh ia kane ka artikl ryngkat ka oxygen mask ha khmut, artylli ki drip ha kti bad ka jingdap shadem (la shah mai ha i nurse ruh). Ngam lah ban thoh stet, kumta nga hap pynlut baroh shi sngi ban type ha ka mobile phone ia kane ka jingkyrpad ia ka jaitbynriew baieit jong nga: To da sumar, to iada ialade na une U COVID 19.
We hope that instead of becoming a cage, the state legislative assembly becomes a wrestling ring for Akhil Gogoi, where he would be able to pin the rulers. We pin our hopes on him, and we wish him the best!
We need a government. Desperately. And we don’t have one. We are running out of air. We are dying. We don’t have systems in place to know what to do with help even when it’s on hand.
What can be done? Right here, right now?
We cannot wait till 2024.
Positioning beyond the opposition politics of Congress led front, do Akhil’s Raijor Dal carry the potential to herald a new era of politics in Assam? It is perhaps contingent upon several factors, the immediate of course rests on its electoral outcome but beyond, rests more on its ability to negotiate the structural contradictions that lay embedded in the politics of the Brahmaputra valley. Looking back at the KMSS, the organisation from which Raijor Dal was formed may generate interesting insights.
Ym don u briew ne ka briew ha ka pyrthei kiba kwah ban shah jop. Ha man la ki bynta jong ka jingim ngi kwah…
“Barabor U Blei u don ha ka liang jong ki riewpaidbah kiba shah ban beiῆ” Ka kitab Eksodus ka їathuhkhana shaphang ka kynhun jong ki mraw…
While I was still in school, the Oil India Limited conducted a survey in Rahmoria, following which they started digging out crude oil from Rahmoria. Just after a few years, it was shut down after protests by the people of Rahmaria. The people of Rahmoria were seeking for a permanent solution for river erosion. The state came digging for oil, but the decades-long problem of the area was not under its purview. Rather, as many local agitations would show, such ventures of resource extractions bring new risks and hazards. Callousness towards the local people and ecology is, indeed, inherent in the very model of extracting the resources. Sometimes the risks turn into disasters of unmanageable proportion. In the last decade, the fire in the Dikol oil field was one such disaster. The inferno that happened in Baghjan area – an ecologically very sensitive area, situated next to Dibru Saikhowa National Park – was even bigger than the inferno in Dikom oil field. I went to Baghjan the very next day of the incident, and several times thereafter. The village was reduced to ashes. The first thought that came into my mind was that the after-effects would linger on, as the state would shrug off its responsibility.
Ka jingshah sahnarphna bad ka jingmihpat u Jisu Khrist ki dei ki jingjia History kiba kordor ha ka pyrthei bad U Frank Macchia u kam kynti ba ka Jingmihpat u Jisu Khrist ka pynmynta ia ka jingkyrmen kaba mynhynnin. U Markos (16:12-13) bad u Lukas (24:13-35) ki їathuhkhana shaphang ka jingpynpaw jong u Jisu Khrist їalade hadien ba u la mihpat ha ki arngut ki synran, uwei na ki uba kyrteng u Kleopas, ha ka lynti sha ka shnong Emmaus.
The first record of any European having crossed the Khasi Hills from one valley to the other is that of the journey made in 1824 by David Scott, the Agent to the Governor-General on the North East Frontier with headquarters at Sylhet. In 1826 the Syiem of Nongkhlaw was persuaded by David Scott to allow the construction of a road across the Khasi Hills. In 1833 Cherrapunji was established as the headquarters of the hills districts. For the next twenty years all effort was concentrated on establishing communication between Cherra and Sylhet.
Ha ka sngi ba u Jisu u rung khatduh sha Jerusalem, ka Nongbah ka la khynwin bad ki paidbah babun, khamtam eh ki Jiw, ki la mutdur bad ngeit ba ka їa jong u Messaia ka la poi shisha bad une u nongpyllait im un jop thiaw ia ki nongshun da ka waitlam bad ka thma.
The nation is not a map
drawn on a piece of paper
so that even if an edge frays
the remaining parts stay intact;
and rivers, mountains, cities, villages
hold fast to their places
If this is not your belief,
Then I do not want to live
Ka jingrwai bad jingshad Jerusalema ka mih na ka khyndew jong ka Ri South Africa, ka dei ka jingrwai bad jingduwai jong u/ka nongrwai ba u Blei un ialam ia u/ka sha ka nongbah jong ka jingsuk. Katkum ka kotkhubor Vanguard, ka jingrwai Jerusalema ka ai mynsiem bad ai jingkyrmen khamtam eh ia ki nong Palestine ne ki Arab jong ka Palestine bad ha ka video kaba la ring ha ka kyntoit shnong kaba kyrteng ka Babal Majlies kaba don ha East Jerusalem, ki samla ki їashad ha ka sur jong kane jingrwai ryngkat ka rukom shad tynrai jong ki. Kaei kaba shon bad ktah eh ia ki nong Palestine ne Arab jong ka Palestine ka dei ki kyntien bad ka jingmut kiba don ha kane ka jingrwai. Ka jingrwai ka dei ka jingduwai ba u Blei un ai pat ia ka Nongbah jong ka jingsuk. Ha kajuh ka por ka dei ruh ka jingduwai ban ioh ka jingїada, ka jingїalam lynti bad ka jingkmen.
The documentary flows at walking speed. The grandness comes across in the sound of water and the people will take a viewer more than a few minutes to get accustomed to. Luckily, the music, the voices of the people and the cinematography help. Overall, this documentary is an example of a new kind of love (or devotion) that a new generation of people feels towards their planet. Let’s hope that the world listens.
Ngin plie ia ka khubor Good Friday ha kane ka por da ki kyntien na ka Gospel U Їoannis 11:49-50, “…u Kaїaphas uba la long u rangbah lyngdoh ha kata ka snem, u la ong. “A katno phi long kiba bieit! Hato phim sngewthuh ba ka kham bha ia phi ban shah ba uwei u briew un їap na ka bynta ka jaitbynriew, ban ia kaba ka jaitbynriew baroh kawei kan jot noh?”- Kane kam dei ka jingkren rhem mynsiem ieit jaitbynriew jong u Kaїaphas ne ba u їaroh ia u Jisu ba u long u riewshlur uba їap na ka bynta kiwei pat. Hynrei kane ka shat phalang ia ka seng pyrkhat kaba la pun hapoh u Kaїaphas bad ha ki dkhot jong ka Dorbar Sanhedrin kiba thrang dik dik ba u Jisu un їap noh bad ban pynkut noh ia ka jingim bad ki kam kiba khraw jong u.
#Writing #Fiction #AnuradhaKumar
“I was born in Odisha, a time when it was still called Orissa. My first novel, fifteen years ago, was set there. Since then, I have written two other novels set in that state in India’s east; one in a town whose name I disguised, while my most recent novel is set in a place I have known only through the black and white photos of my father’s albums.”
“Ka jingkheiῆ poh ia ki kynthei tang kum ki tiar ki tar ka dei ban kut noh bad ka imlang sahlang kam dei ban pdiang shuh ia kane”
Ka arphew saw tarik u Lber ka dei ka sngi kaba kyrpang kaba la tip kum ka International Day for the Right to Truthbad ka dei ruh ka lyngkhuh sngi їap jong u Bishop Oscar Romero. Kumta ngan pynkut ia kane ka puson da ki kyntien jong u Bishop Romero kiba ong-
“Їa U Blei ngi lah ban shem ha ki jaka bad ki khep ba don ka jingsynshar bad jingbishar hok bad ngi lah ruh ban їashem ia U ha ka lynti ka jingshisha”
“ With the Indo-Naga pervading every sphere of life, it had become difficult to think about anything independent of it. Everything had a political undertone.”
Hareswar Barman is currently a candidate from Raijor Dol from lower Assam constituency of Rangia. He has been an important political organizer in Assam for many decades, jumping into active political life since he was in school in standard eight. He has been a living part of dealing with the questions of community/class dialectic as it played out in Assam over time.
He has been associated earlier with the erstwhile URMCA (United Revolutionary Movement Council of Assam, formed with the initiative of CPI-ML-PCC Vaskar Nandy group), when the question of ethnic community assertion, autonomy, federalism, class-based mobilizations and so on, were particularly stark in the 1970s and 80s. Being part thus, he has principally opposed dominant Assamese subnationalism’s chauvinistic strains of the time. Later on, he has been one of the architects of the Abodo Suraksha Samiti (Committee for protection of non-Bodo communities), which wielded its own set of experiences. It is one of the healthy signs in the current political juncture in Assam, that is re-energizing experienced committed political organizers like Hareswar Barman to enter active politics again.
Ka aїom Lent ka dei ka por kaba ngi puson jylliew shaphang ka jingshah pynїap U Trai Jisu na ka daw ba u їeng pyrshah ia ka jingrunar jong ka pyrthei. Hoid, ka pyrthei-mariang kaba u Blei u la thaw ka long kaba bha, hynrei ka dap ruh da ki jingrunar bad ki pop kiba shyrkhei- kum ka tuh ka thiem bad ka bamsap, ka thok ka shukor, ka pynїap bad shohnoh briew. Ki briew ki khwan myntoi bad khamtam eh kiba don ha ka bor ne kyrdan (ym baroh), kim salia wat ban pynjot ne shim ia ka mynsiem briew tang ban biang la ka met. Ki khunbynriew ki їabeh sa tang ia ka spah ka thapbalieh bad ha ka jingїabeh spah ngi pynjot pathar ia ka mariang, ngi knieh jubor ia ka khyndew na ki trai ri bad ki nongrep, ngi pynkylla duk bad pynkylla phetwir ia ki million ngut ki para briew. Ngi thombor, ngi byrngem, ngi kyrdem ia kiba tlot bad ba lui lui. Nalor kine sa kiwei pat ki kam runar kiba jyllei, ka batbor, ka jinglehtohmet bad jingsloit ia ka longrynїeng ki kynthei bad ia ki khynnah, shynrang bad kynthei. Kine ki jia ha kane ka Jylla, ka Ri bad kylleng ka pyrthei.
Born Rosemary Kikon, in Kohima, Nagaland, rōzumarī saṃsāra’s poems are autobiographically inspired by being born and bred Naga in a woman headed and women only household
Katkum ka Baibl ki khun Israel ki ju kam ba ki dei ka Jaitbynriew kaba la jied kyrpang bad kumta ki mutdur bad kwah ban pynneh ia ka jingkhuid jong ka snam bad ki la pyrshang ban ym pynjaboh ne pynjngut ia ka da kaba khanglad ia ka jingshong kha khleh. Ym tang katta, ka la don ruh ka khep ba ki pyrshang da ka bor ban pynkhuid ia ka snam da kaba kyntait ne pynїap ia ki bym dei ki Jiw ne ki shiteng Jiw.
Kyrham was a professor of sociology at my alma mater, North Eastern Hill University (NEHU). The department was his second home. He had joined it as a young student in the 1980s, learning the mysteries, myths and methods of the discipline from an array of energetic scholars like Virginius Xaxa, M.N. Karna, A.C. Sinha, Nikhilesh Kumar and others. For him, the department epitomised cosmopolitanism and the free exchange of ideas among equals. He was enthusiastic about every pedagogic aspect that it undertook, first while it was located in the Nongthymmai campus and then when it moved to Umshing Mawkynroh where NEHU is currently located. The department reciprocated this affection and respect, awarding him with a PhD in 1990 and then inducting him as a member of the faculty soon after.
Ka kyntien “politic” hangne kam thew ia ki “party” їaleh elekshon ne kam mut tang ka jingїaleh elekshon, wat la kane ka long kaba kongsan ha ka synshar paidbah. Kam mut ruh ka jingїaleh “politic” ban їakhem umkhi ne kyllan umphniang ia ki pung kti jongno re lymne ka “politic” jyllud khohwah. Hynrei ka thong ka long ban ngam ha ka thwei jong ka spah snem ba nyngkong bad ban їathir-їatai bad sei madan ia ki nongrim ba ka Balang ne ka Kynhun Bathymmai ka їeng ha katei ka juk. Katba ka kyntien “economic” ka thew ia ka їoh ka kot bad ka kamai kajih.
Due to the historical traditions of peasant struggles in Punjab, in the current farmers’ revolt against agro-business capitalism articulated through three farms laws brought by Modi’s Hindu nationalist regime, the leaders of farmers organisations in Punjab played the leading role. It inspired first the Haryana peasantry and later the peasantry in UP, Uttarakhand, Rajasthan and other states to join the struggle. It is now progressing to become a country wide struggle going even beyond farmers. To understand the role leadership plays in any struggle, it is important to understand the significance of the concept of the ‘vanguard’. In every egalitarian movement, there is one sector which is the most advanced and provides leadership. This sector is the vanguard. It articulates the interests, aspirations and even emotions of other rebellious sections of society.
“Khela ekhono baki. The game is still on.”
Ka jingpyntreikam U Nero ia ka aiῆ ban shon shap da ki dak jingkheiῆ ia ki nongshong shnong ka їasyriem bad ka “panopticon” jong u Jeremy Bentham u stad pyrkhat ka spah snem ba khatphra. Ka kyntien “panopticon” ka wan na ka ktien “Panoptes” ki Grik hyndai.
Ka sngi lehkmen valentine ka snem 2021 ka hap ha ka Sngi U Blei. Ha kawei ka liang, ka long kaba sngewtynnat bad sngewdon jingmut namar ba ka Baibl ka hikai ba U Blei u long ka jingieit bad ka jingieit ka dei ka jinglong tynrai jong U. Ka jinghikai shongtynrai jong ki Balang Khristan ruh ka snoh rdin ha ki artylli ki hukum kiba khraw- ban ieit ia u Blei bad ban ieit ia u para marjan bad ki parabriew. Kawei ka hukum kam lah ban їeng khlem kawei pat bad kawei kam don jingmut khlem kawei pat.