My alma mater, Indian Institute of Technology (IIT) at Kharagpur, has created a condensed history of Indian knowledge systems in calendar form. Lavishly produced, it is being widely shared and praised on social media. Sadly, it brims with lies, misleading ideas, and fanciful fictions. Rather than educating to inform and delight, it seeks to inflate cultural pride by taking liberties with the truth. Let me explain.
RAIOT Posts
Ngi dang shu jam shiphew (10) tylli ki sngi sha ka snem Ar Hajar Arphew Wei -Hato ngi lah mo ban khmih lynti ne ban kam kynti ia ka jingim kaba ishynraiñ bad ba donburom (dignified life) ha une u snem thymmai bad nangne shakhmat?
How a ‘German’ publishing mill is ‘helping’ certain Indian academics to promote their academic careers
Ka Kitab Eksodus bad ki khana kiba don ha ka kim dei shuh kiba dang thymmai, la ïai ïathuh-ïai pynshai shynna ia ki na kawei ka por sha kawei pat bad yn sa nang ïai pule bad ïai ïathuhkhana ha ki juk ki ban sa wan. Ka Kitab Eksodus ka don ka khubor kaba khlaiῆ bad khraw ym tang ia ka jingim briew shimet, hynrei khamtam eh ia ki kynhun jaitbynriew ne ki kynhun briew kiba ïaid lyngba ka lawar ding jong ka jingshah khῆoit beiῆ. Ka kitab Eksodus ka long ka nongmuna ia ki jaitbynriew ne ki kynhun briew kiba ïeng ban ïakhun pyrshah ia ka jingthombor, jingleh shilliang bad jingleh bymhok jong kiba donbor. Kiba bun ki jaitbynriew ne ki kynhun briew ha ka pyrthei ki la pyndonkam ia ka khubor bad ki khana jong ka kitab Exodus na ka bynta ban ïakhun bad ïaleh ban ioh ka jinglaitluid.
Ki sngi ki iaid! mynta ngi la poi sha kaba kut jong une u snem Ar Hajar Arphew. Une u snem u la pynlynga bad pynsheptieng shi katdei ia ka jingim namar ka jingpang khlam Covid19 kaba la pynjulor ia ka kamai kajih bad ia ka jingim. Hapdeng ka jingjulor, ki aiom ki leit bad ki aiom ki wan, kumjuh ruh u snem u leit bad u snem u wan. Ha une u snem ki la don shibun na ki ba ieit ba thoiῆ bad ki paralok kiba la nang leit noh sha ka jingjah thait ba junom. Ngi kynmaw ieit ia ki bad duwai na ka bynta kito kiba la duhnoh ia la ki jong.
“Miet ba khuid! Miet ba jar jar!
Dum ka phet, ka shai phar;”
Sa shisien pat ka aiom Khristmas ka la poi bad ka snem Ar Hajar Arphew ka long ka Khristmas ka ban sah jingkynmaw. Kumba khyndai bnai mynshuwa kyndit kynsan ka khlam jingpang Covid19 ka la lynsher ia ka pyrthei baroh kawei bad da ki million ngut ki briew ki la duh ei ia ka jingim. Ka jingduh kam dei tang ka jingïap jong ki briew, hynrei ka jingduh ka long ruh ia kiba dang im. Ka ïaid ka ïeng, ka trei ka ktah bad ka kamai kajih ka la sangeh tden shipor bad ka jingktah na ka jingkhang dam ka dang pur haduh mynta. Ka jingktah kam long tang mynta, hynrei ki phew snem ki ban sa wan ruh kin long ki por kiba eh bad shitom. Ka ioh ka kot bad ka kamai kajih ka la julor bad ka jingim kam thikna shuh.
Ka Khatphra tarik u Nohprah Ar Hajar Arphew ka dei ka lyngkhuh sngi ïap kaba phra phew jong u babu Soso Tham. Ngi kynmaw burom bad ῆiewkor ia u synῆiang ba une u riewkhraw u la noh. Ha ka jingpynshai halor ka kot Ki Sngi Ba Rim U Hynῆiewtrep, u babu Soso Tham u kynthoh kumne,
“…sa tang katno, ia ngi kiba tang shi troh, lada ngim kyndit bynriew kan sa tyllep ka umsaw bad ngin sa long nong-Gibeon ban thoh dieng bad tong um iano re…”
Shi taiew mynshuwa ngi la ioh ia ka Baibl Sunday bad lada dang don ei ei ban bynrap ka long ba ka Baibl ka dei ruh ka kotbah kaba kren shaphang ka jingim hangne ha pyrthei. Ka kren shaphang kiei kiei kiba ngi lah ban iohi bad ban tba, wat la ki don ki khep ba ka kren sha ngi ha ki dur pharshi.
Ha kane ka Baibl Sunday ki kyntien jingkyrmen ki long aiu ka Baibl Ka Kren. Ka Baibl ka dei ka kotbah bad ka kot bakhuid kaba wat ki bym ngeit khristan ruh ki sngewtynnad ban pule ia ka. Lehse don kiba pyrkhat ba ka Baibl kam don khubor shuh bad kam don ei ei shuh ban hikai. Kajuh shi kajuh ki briew ki la pule ia ka mynta la palat hajar snem bad lehse ka la rngat ki pasoh bad jor jinghikai. Hynrei ka Baibl ka don ki kyntien kiba im bad kiba ai jingkyrmen, bad ki briew na ka pateng sha ka pateng ki Ïai pynlong ia ka Baibl ba kan kren.
Throughout his school and college days Meghnad Saha had often to suffer untouchability and this continued even after he became a teacher and researcher. He had a particularly tough time in Allahabad because of the greater casteism that prevailed there as compared to Bengal. So unlike other Indian scientists he did not remain content to do scientific research only but drawing from his own difficult experience of school and college, began working to popularise teaching and research in science. He said that given the very low level of education right from schools to colleges, India had a very poor scientific base and human power and this could be rectified only by universalising state sponsored free quality education. He believed that the problems of social and economic oppression and the medieval mindset from which they emanated could be eradicated by the spread of science education at all levels even more than by social and political mobilisation. He also believed that modern industrial development would be necessary for removing poverty but cautioned against a total discard of the traditional methods of agriculture and rural cottage industry. To this end he founded The National Institute of Science in 1935 and began publishing the journal “Science and Culture” to propagate his views.
Deliriously successful when first released way back in 1996, Lucky Ali’s O Sanam, once again sparked interest when a video-blogger by the name of Saad Khan recently released a video of Lucky Ali singing the song. Within a couple of days Saad Khan’s video went viral and raked in a huge amount of nostalgia for the India of the nineties. Lost in this surge of emotion was the fact that the Lucky Ali we saw in the video was far from the Lucky Ali we first saw in the mid-nineties. The man in Saad Khan’s blog video was older, with a face marked by the passage of time and more importantly marked by a beard and a skull cap, which seemed to suggest that he was a pious Muslim. The fact that this markedly Muslim accoutrement went unremarked upon in a time of general hostility to Muslims in India is surprising. But this silence could also imply apathy, which is a shame since this image does have a message for contemporary India even as the country bathes in the nostalgia for the nineties.
Saw phew sngi ha ri khlaw u Jisu u shem ba ka jingim ba kynja doh kam dei tang ma ka bynta jong ka longbriew manbriew bad ka longiing longsem. Ha ka juh ka por ka spah kam dei tang ma ka, ka nongrim ban pynieng ia ka imlang sahlang bad ia ka iit ka hima. Hato ngin pynshong nongrim ia ka jingim, ia ka iit ka hima bad ia ka imlang sahlang tang ha ka spah? ne tang ha u kpu? ne ngin pynshong nongrim ruh ia ka jingim, ia ka iit hima bad ka imlang sahlang ha “ka ktien baroh kaba mih noh na ka shyntur u Blei” . Ka jingshngain jong ka Ri kam shong tang ha ki tup ki man, ki tiar thma bad ki bor shipai. Ka roi ka par jong ka Ri kam mut tang ki “shopping mall” ne ki kali “Audi” ne “Rubicon” ne ki kamra ophis kiba siang da ki maw marbel bad ki dieng sal kiba phyrnai bad ba remdor. Hynrei ka roi ka par ka dei ka jingim kaba suk, ba tngen bad ka dei ka jingkoit jingkhiah jong baroh ki nongshong shnong. Ka dei ka jingim kaba ki khun ki kti ki ioh ban shong skul, ban nang ban stad bad ki samla ki ioh ka kamai kajih ba biang. Ka roi ka par ka dei ka jingsei soh ka rep ka riang bad ka dei ruh ka synshar hok bad ka bishar hok.
Earlier this year, I was going through the hearings of the House Un-American Activities Committee (HUAC) from the 1960s. HUAC was responsible for investigating suspected Communist activities in the US, and elsewhere. One particular testimonial from New York caught my eye…
Bhashani, treated contemptuously by foes and even friends as ‘illiterate’ and a ‘rustic fool’, was on the editorial board of one the leading Afro-Asian magazines of the 1960s!…
Throughout his political career, Maulana Bhashani had been the founder and publisher of several papers and magazines, notably Ittefaq in 1949 and Haq Katha in 1972. However, this was the first time I was seeing his name on an international editorial board, and what an illustrious one it was as well.
Kane ka dei ka jingduwai u Nehemaiah. Ka jingduwai kaba lyngkot ki kyntien, tangba ka long ka jingduwai kaba jylliew bad kit jingmut shibun. Kane ka jingduwai kam dei kaba loi loi ne kaba jia shabar na ka jylli ka imlang sahlang. Kane ka jingduwai ka iasnoh bad kawei jingjia histori, kumta ka donkam ban pule bad puson ia ka hapoh ka jylli jong kane ka jingjia histori.
Thma U Rangli-Juki has been campaigning for THE RIGHT OF CITIZENS FOR GRIEVANCE REDRESS AND SERVICE GUARANTEE IN MEGHALAYA Law, draft of which it had submitted to the government in 2013. Sadly, the law to this effect that was recently tabled, The Meghalaya Right to Public Services Act 2020 (MRPSA2020) is a law fraught with the problems of conception and drafting. A Law which is supposed to bring transparency and accountability of the Public Authorities for the citizens was placed in the Meghalaya Legislative Assembly without any pre-legislative consultation. This lack of consultation is now apparent in the draft bill, which in its drafting is full of legal loopholes and is designed to frustrate citizens in redressing their grievances.
Ha ki spah bad hajar snem ba la leit noh ka histori ka iathuh khana shaphang ki thma niam bad ki jingiaumsnam. Ha kane ka juk ruh ki thma niam bad jingiakynad jaidbynriew ki jur, ki jyllei bad barabor ki ritpaid, ki thab ki dap bad ki phetwir ki dei ki sohpdung bad ki langknia ha kano kano ka jingiakynad bad jingiaunsnam. Kaba kham sniew ha kane ka juk bad spah snem ba arphew wei ka long ba ki briew ki shah peit bein kum ki nonglehkam sniew ne shah niew kum ki nongpop tang namar ba ki duk bad kine ruh ki long ki langknia ha ki jingiaumsnam. Mynta kumne ka pyrthei ka sakhi ia ka jingiapait kaba khraw ha ka Ri America ha kane ka elekshon 2020. Ha kiwei pat ki Ri ki lehnoh Muslim kum ki ISIS, Taliban bad Boko Haram ki pyndonkam da ka wait, u sum bad ki ktang suloi ban tei ia ki “Islamic State”. Niuma, ym dei ba pyniasyriem ia ka Ri India bad kine, hynrei ym lah ban len ba ka seng sain hima BJP ka ioh ka jingkyrshan na ki kynhun heh paid ka niam Hindu bad kine ki kynhun heh paid Hindu, khamtam eh ki kynhun shitniam ki pynpaw ia ka dur bad jinglong tynrai jong ki ba kim sngewbha ba kiwei pat ki kynhun niam bad jaidbynriew ki bym dei na kajuh ka tyllong ban shong ban sah ne ban long ki nongshong shnong ha India. Kumjuh ruh ha America ki kynhun “KKK” bad “White Evangelical Christians” ki dei ki nongkyrshan ba radbah jong ka seng sain hima Republican bad ki ju kheinpoh ia kiwei pat ki jaidbynriew.
“…Balei ba phi sheptieng…?”- ki kyntien ba u Jisu u kren ha ki synran kiba shong ha ka lieng kynda kaba la jan ngam jyllop ha ka duriaw na ka daw jong ka eriong bad jingat phyllung kaba jur. Kane ka jingjia kam don jingiadei ei ei ruh em bad ngi, hynrei ka pynkynmaw ia ngi ba ngi dei ban jop ia ka jingsheptieng. Ym lah ban len ba ka jingsheptieng ka tyllep bad pynjem khnap ia ka jingim bad kumta ka khubor ka long ban jop ia ka jingsheptieng.
Ha ka jingmut tynrai ka kyntien Hima ka iasnoh bad thew ia ka synshar-ka bishar, ka sainpyrthei, ka khaii-ka pateng, ka kamai-kajih bad ka ioh ka kot. Katkum ka histori, u khun bynriew u la tyllun bad san na ka synshar syiem sha ka synshar paidbah. Ki don ruh ki thymmei pyrkhat kiba pynksan ba ki Syiem ki dei ki nongmihkhmat jong u Blei nongbuh nongthaw bad ki dang don ki iing longsyiem kiba dang sah khyrdong haduh mynta, wat la kim don shuh ka bor synshar kumba ki don ha ki por hyndai.Niuma, ki paidbah nongshong shnong ha kine ki Ri ki dang ai hi khyndiat khynsoit ka bor ka sor ia ki, kumba ka long ha Ri Bilat bad ha ka Bri u Hynniewtrep ha kaba ki iing longsyiem ki dang ia don bynta hi ha kaba korbar ia ka iit- ka hima. Ka histori ka iathuh ruh ba na kawei ka spah snem sha kawei pat la mih ki nongsynshar kiba runar, ki nongsynshar kiba klun lut ka bor synshar ha lade bad kiba khnoit bein ia ki briew bad kiba nud ruh ban pyniap ia kito kiba ieng pyrshah ia ki.
Lehse ki nongsngap bad nongpule ki lah ban lyngngoh ia u dak jingkylli uba don ha ba kut ki kyntien “Ka Jingim bymjukut”. Hato u nongkren u artatien mo ia ka jingim bymjukut? Em kam dei kumta, pynban u dak jingkylli u pynpaw ia ka jingiaksaid kaba jur ban sngewthuh ia ka jingjylliew jong kane ka sobjek bad kumno ban pynmynta ia ka jingim bymjukut.
Ka Babel ka dei ka khanatang kaba la rim tam kaba ngi lah ban shem bad pule ha ka kitab Jenesis 11. Ka dei ka khana lyngkot kaba don khyndai tylli ki dkhot bad ka dei kawei na ki khanatang kaba bud ryngkhi ia kiwei pat kiba shem ha ka kitab Jenesis kiba kynthup naduh ka jingthaw -jingpynlong ia ka pyrthei ter ter haduh ka khana shaphang ka jingshlei um ha ka por u Noah
Not many young people may know now but the Hindi comic book industry was very vibrant during the 1990’s. There were so many titles coming out every month. You had Raj Comics (my favourite), Manoj Comics, Tulsi Comics, Fort Comics, Radha Comics, Diamond Comics and then you had characters like Super Commando Dhruva (my favourite), Najrag, Ram-Rahim, Chacha Choudhary, Abedh, Judo queen Radha, Inspector Crookbond, Hawaldar Bahadur, Bankelal, and many more. And then there were other publications like Rajhans, Chandamama and of course Amar Chitra Katha and Tinkle. I can say with pride that I had one of the early issues of Tinkle and a particular story of loan repayment which has always stuck with me. In short, my childhood was filled with comic books.
Ka Balang bad ki bangeit kim lah ban kiar met na kiei kiei kiba jia sawdong bad ki don ka kamram ban pyrkhat bad puson katkum ka nongrim bad jinghikai shongtynrai ba ka Balang ka hikai ia ki. Ha kane ka sngi ngin puson halor ki katto katne ki jinghikai shongtynrai ka Balang Presbyterian bad aiu ki don ban hikai ha kane ka juk.
Ngi im ha ka juk kaba ngi tip kum ka “Neo Liberal Era”, ka juk kaba pynkha ia ka jingduk jingkyrduh (mynta ha kylleng ka Pyrthei ngin shem ba don 1% kiba riewspah bad 99% kiba duk bad kyrduh tasam), ka juk kaba wanrah ia ka rukom khaii mraw bathymmai ia ki para briew, ka juk kaba ngeit ha ka kolshor ba uba riewspah u nang riewspah bad uba duk u nang kyrduh tasam bad la nang pynthaw shuh ia ka lhuh ba shyrkhei kaba pyniakhlad hapdeng ki para briew. Ki Sorbah ki sakhi ia kane bad ki dak ki shin ki paw tyngkrein ba sawdong ka rud ka kiar ki iing paki dulan ki don da ki spah tylli ki iing kyndap-tap shilliang da ki tin umphniangbam rong iong bad kine ki iing ki shah rong ha ka umsaw bad ka lat lat ha ka por u ‘lapbah ‘lapsan .
#Sermon #Khlam #KyrsoiborPyrtuh
“Kawei kaba phalang lyngba ka jingim u Jisu Khrist ka dei kane; “ka bor jong ka jingtlot bad ka jingtlot jong ka bor”. Ha ka pyrthei, ka Bor ka dei ka pdeng jong ka jingim, la ka long ka synshar-ka bishar, ka khaii-pateng, ka niam, ka imlang sahlang bad kiwei de. Naduh hyndai, kawei ka Ri ka ialeh ban synshar halor kawei pat, ki Ri bakhraw bor ki pyntian jubor ia ka rukom pyrkhat bad rukom im jong ki ha kiwei pat. Ha kano kano ka Ri ka kynhun Jaidbynriew ba hehpaid ka leh meng, ka leh khraw bad kyrniom ia kiwei ki Jaidbynriew ba ritpaid. Kumjuh ruh ka kynhun niam ba heh paid ka leh donbor bad pynbor ia kiwei ban pdiang ia ka jingngeit bad ia ka niam ka rukom jong ka. Kawei ka dustur ne kolshor ka pynpaw ba ka dei kaba kham bha ne janai ban ia kawei pat. Ki hehpaid ki thep jubor ha ki ritpaid ia ka niam, ka rukom, ka riti dustur bad ki niad rong ym tang ia ka shynrong hynrei wat ia ka jabieng ruh kaba don hapoh ka shynrong. Nalor kine, mynta ha kane ka juk “Neo-Liberal” ka don sa ka sainpyrkhat ne kolshor kaba ban bein, ba pynduk bad leh beijot ia ki rangli juki, ia ki sem shilliang bad kup shilliang. Ka kolshor kaba pynkha ia ka kharai ha ka ioh ka kot bad ka kolshor kaba pynkhie im biang ia ka juk khaii mraw ia ki para briew.”
Mynta ka sngi ngin pule ia ka jingrwai Salm ba Sawphew (40) bad ka Khasi- CL Version ka pyndonkam da kine ki kyntien ha ka Salm 40:3, “U hikai ia nga ban rwai ia ka jingrwai bathymmai”, katba ha ka Khasi OV (Reference) pat la pyndonkam da ki kyntien, “Bad U la buh ia ka jingrwai bathymmai ha ka shyntur jong nga”. Niuma, ngin ym iatai hangne ia ka rukom pynkylla ktien, hynrei ngin pule ia kane ka jingrwai Salm bad pyndei ia ka bad ka por ba ngi im.
Kabiranjan Saikia, popularly known as Swadhinata Phukan who was the Assistant Publicity Secretary of the United Liberation Front of Assam (ULFA). Although Swadhinata Phukan was a member of the civil wing of the banned outfit, he was gunned down in a fake encounter by the state police on the night of 26 May 2000 at Garumara in the Jorhat district of Assam. He was 26 at that time. These two poems by Kabiranjan Saikia – “Aartonador Enixa” [“A Night of Screams”], written on 29 February 1992 and “Xamprotik” [“Nowadays”], written on 18 February 1993 – are sourced from an anthology of his poems, Moi Kabiranjan Uttopto Hobo Khuja Eta Kobitar Naam [I Am Kabiranjan, the Name of a Poem Wanting to Erupt], published by Aank-Baank in 2011.
It is the season for bambooshoot in Northeast India. Hundreds of women venture into the forests during these months to forage for the tender shoots. Some are consumed fresh, and a large quantity are fermented and preserved. As condiments, fermented bambooshoot (dried or wet) are generously added to meat, fish, and vegetables.
Ka kitab u Hosia ka long kaba sngewtynnad bad ba bang ban pule bad ka jingpyrkhat jong u Hosia shaphang u Blei ka iasnoh bad ka jingim shimet jong u bad ka kyrsoi na kaei kaba ma u hi u mad bad iashem ha ka jingim, kata ka jingiadei jong U bad ka Gomer. Katkum ka Bible u Hosia u dei u tnga jong ka Gomer bad ki don lai ngut ki khun. U Bishop Spong u ong,don ar tylli ki jingbatai shaphang ka jingiapoikha hapdeng u Hosia bad ka Gomer. Kawei ka long, ba u Hosia u shongkurim ia ka nuti bad kawei pat ka long ba kham hadien ka Gomer ka kylla nuti bad ka shah die mraw. Hynrei kine kim dei ki khana ha ka kitab u Hosia bad ka kitab U Hosia ka kren shaphang ka Jingieid. Kane harum ka dei ka khana kaba nga la ring bad pynwan dur na ka jingthoh u John Shelby Spong shaphang ka jingiadei u Hosia bad ka Gomer.
We, 12 staff of The Shillong Times, stand in solidarity with the three senior journalists—EM Jose (News Editor), Nabamita Mitra (Features Editor) and Dipankar Roy (Executive Editor)— whose services were terminated for “Covid-19 generated reasons” with effect from September 1, when they were in quarantine, although they were served the letters only on September 7; no prior intimation was given to them…
Ka khlam ka la pynjulor bad ki samla kynthei, shynrang bad kiwei pat, ki shaiong bad sheptieng ban pyrkhat ia ka jingpynjot jong ka. Ha kajuh ka por kane kam pat dei kaba kut jong ka jingim bad barabor ka jingshai ka ap ha ba kut ka lynti iaid ba dum tliw tliw. Ha ka almanac jong ka Balang Presbyterian kane ka dei ka taiew jong ki samla bad kane ka sermon ka mih na ka jingiakren-iatai bad ki katto katne ngut ki samla kiba phohsniew bad saindur ia ka lawei.
KA ÏING KHOM IEW HA BARIK
Da lah kyntiew
yn sa ieng kum u mot bah
ka ing tep ba ramhah kynsha
ba mih tyrpeng ba pyiar
ban kajoh ban dem sdien da jingsngewrain
ha ki biar, ki dak thoh kin khih kyrbeit
sha ki kyrteng jong ki paidbah…
A SHOPPING MALL IN BARIK
When it rises
it will stand like a large tomb
A monstrous mausoleum
with shoulders stretched
long enough to hang in shame
on its walls, alphabets will assemble
into the names of the people…
The Whole Family’ is a photo project that portrays the emotional longing of the family members of the missing. It is an artistic intervention in support of them as they continually ask the authorities about the whereabouts of the enforced disappeared people during the 10 years long People’s War in Nepal.
It is a reenactment to create a complete family photo that portrays the vacuum created by the loss of the family member. This photo project focuses on the emotional loss and shows the current socio-economic situation of the remaining family members.
Kaei ka Eksodos? Ki riewstad Bible ki ong, ka wei ka dei ka jinglaitim ne jinglaitluid jong ki mraw Hebru na Ijipt bad ka jingiaid lyngba ka Duriaw Basaw. Ka ba ar pat, ka dei ka jingmih ne jingphet noh ki mraw Hebru na Ijipt hadien ka jingiap jong ki khun nyngkong shynrang. Ki don ruh ki riewstad kiba ong ba kane ka kynhun ki mraw kam dei tang ki Hebru hynrei ka kynthup ruh ia kiwei de ki Jaidbynriew kiba long mraw ha Ijipt.
The construction of popular narratives about a place is sometimes driven by an overuse of popular tropes, which delegitimises and silences the local community’s own interpretations of their history and culture. A Google search on ‘Mayong’ opens results such as ‘India’s Black Magic Capital’, ‘Land of Black Magic’, and so on, where the words ‘black’, ‘occult’, and ‘spooky’ take a connotative precedence. The image search provides a confusing plethora of images ranging from portraits of Naga sadhus smeared in bibhuti (holy ash), neo-Vaishnavite Assamese monks, Amazonian tribes and shamans passed off as practitioners of ‘black magic’ in Mayong. There is a particularly odd image of a collection of globes, a skeleton, and an assortment of objects, ostensibly hosted by the ‘Mayong Central Museum and Emporium of Black Magic and Witchcraft’. The image is definitely not from any museum in Mayong and the words “Black Magic” and “Witchcraft” were never a part of any museum title in Assam. The frontier Kamrupa-Pragjyotishpur has always been associated with magic and myths around magical practices since ancient times, because of the Śākta cult of the Kamakhya temple, and alleged instances of blood sacrifices and associated Tantric practices. This exoticization of Mayong in popular imagery, therefore, has deep historical roots.
It will be soon two years since the raid of August 28th when five additional persons including Sudha Bharadwaj was arrested in the Bhima Koregaon case.
Sudha Bharadwaj’s health condition is now showing signs of stress. Her daughter, Maaysha, was particularly upset over it. A few friends and those closely acquainted with her work got together to understand and decided to collectively raise the matter.
On 5th August 2020 the Bhartiya Janta Party lived up to its promise of ‘Mandir Vahin Banega’ as India’s Prime Minister laid the foundation stone of a temple at the place of a historical mosque demolished by the same party in 1992 in Ayodhya. While preparations of a grand temple in Ayodhya are on, it must be remembered that just a couple of years back in 2017, the Sardar Sarovar dam was inaugurated by the same Prime Minister with great fanfare in which large number of religious places of the Adivasis, Hindus, Jains and Muslims were drowned in the dam waters permanently.
When the world was young and when all the animals spoke the language of mankind, the peacock, U Klew, was but an ordinary grey-feathered bird without any pretensions to beauty. But, even in those days, he was much given to pride and vanity, and strutted about with all the majesty of royalty, just because his tuft was more erect than the tuft of other birds and because his tail was longer and was carried with more grace than the tails of any of his companions.
Ka jingwan arsien u Jisu Khrist watla ka dei ka mat kaba iakren tang hapoh ka jylli Khristan pynban ki don ki khep ba ka ktah ia ka imlang-sahlang, ia ka jingiadei shi iing shi sem ne para marjan ne para shnong bad ka wanrah ia ka jingpait iing bad pait Balang. Katkum ka Bible, ha ki sngi kiba nyngkong jong ka Balang Khristan ki bangeit ha u Jisu ki ap khmih lynti ba kata ka iia bad ka jingwan arsien kan jia noh ha ka pateng jong ki hi.
On August 9, 2020 my colleague, friend and mentor Prof. Ilina Sen passed away in Kolkata, in the presence of her partner Dr. Binayak Sen and their two daughters, Pranhita and Aparajita. She was 69 years old and in the space of the number of years that she was with us, Ilina taught us the value of compassion, courage and determination as weapons of resistance in the face of adversity. I had first heard of her when I first got involved in the human rights movement in the 1990s. She and Binayak had settled in Chattisgarh, where the trade union movement led by Chattisgarh Mukti Morcha had brought together a radical, grassroots platform that included indigenous rights activists, mine workers, women’s rights advocates and others marginalised groups.
Ka Ri India ka la kynjoh 73 (hynniewphew lai) snem ka rta naduh ba la ioh ia ka jinglaitluid na ka Sorkar Bilat. Ngi niewkor shikatdei ia kane ka jinglaitluid bad ha kajuh ka por pat ngi syier bad artatien iohba ha kane ka juk ka jinglaitluid ka dei tang ka pushara ia ka shynrong maw jingtep? Kan sah kynmaw ruh ba ngi rakhe ia ka Sngi Laitluid hapdeng ka khlam bad ka dei ka jingkit kaba khia tam ban khyllie pat ia ka Ri na ka jingpynjot jong ka khlam.
If instead of being hanged by the neck
you’re thrown inside
for not giving up hope
in the world, your country, your people,
if you do ten or fifteen years
apart from the time you have left,
you won’t say,
“Better I had swung from the end of a rope
like a flag” —
You’ll put your foot down and live.
It may not be a pleasure exactly,
but it’s your solemn duty
to live one more day
to spite the enemy.
A Muslim man identified as Lukeman was brutally thrashed with hammer on the suspicion of smuggling cow meat by an angry mob of cow vigilante’s on the eve of the Eid- al- adha on Friday (July 31) in Gurugram. This incident comes as one of a series of attacks that has taken place across the country, targeting Muslim since the current ruling populist regime acquired the power with absolute Majority in 2014. Friction between Hindus and Muslims has been a persistent feature of Indian life. But in the last six years a hundreds of Muslims have been lynched, always with the pretext of defending “Hindu values”, which, in some interpretations, considers cow as sacred has revealed the emerging socio- political complexities and schisms in India.
Ka snem 2020 ruh ka dei ka ‘nemsniew namar ka khlam corona bad sa katno tylli ki snem kin nangsniew nangne shakhmat? Tang mar ia sdang ban pur ka khlam ha ka Jylla, ngi la pyrkhat beit tang ia ka jingduh bad jingiap. Mano ban iap? La sngew ngiew shisha, la kum kato ka por ba jia ka khlam ha Nongkyrdan hyndai kaba i bah S.J Duncan i pynpaw kumne, “Jar jar! Wow! la kynjah ka shnong ka thaw. Ka shnong nongiap ki ong.La tieng ki briew. Balei ka jia kumne?..ki dwar, thliew iing ki ang, ki sah rynghang Mano pat ban khyrdep? Mano ban khang…?
Sandh Karmari is a village in the Bakawand Block of Bastar district. In the village is the Maulikot, also known as the Bendrakot, one of the largest sacred groves in central India, spreading over about 100 acres. It is a small slice of an old growth forest in the eastern part of the district that borders Odisha. There are more than 400 species of woody plants, terrestrial orchids including the species of Nervilia and Habenaria, large ficus and silk cotton trees that have buttressed with age, and giant lianas that provide a wonderful high-way for the giant squirrels, langurs and civets that make this grove their home. The shrine at one corner of the grove is of Mauli Mata, also known as Kanda-khai, tuber eater. Legend has it that the first signs of her presence came about when three women went out to dig yams and one of them found a figure of the goddess in her basket.
In sad times one does not write poems
but does whole lot of other things
from cracking jokes to gulping poison
but one does not write poems
Will Mr. Conrad Sangma speak up? Will he clarify how the haphazard establishment of multiple coke plants determine a more “liveable place?” Will he explain his double-tongue approach towards environmental policies of the state? Because his outward soft-speaking self seemingly hides his mischievous agenda. Or will he emulate Prime Minister Narendra Modi who doesn’t address hard-hitting questions? If he doesn’t address this issue then I will lend voice to more questions hovering around Meghalaya’s polluted air such as unabated limestone mining, remorseless timber smuggling to dubious factories, issuing of deceitful transport permits, and others that warrant an explanation from the horse’s mouth.
Faizabad District Judge KM Pandey made the decision to open the gates of the Babri, back in February of 1986, assuring everybody that heavens will not fall if the locks are removed. In his autobiography, he mentions that his decision was validated by a black monkey, who sat holding the flag post on the roof of the court all day long, and despite offerings of groundnuts and fruits from thousands of people of Faizabad and Ayodhya, refused to accept any. The judge spots the black monkey later in the verandah of his bungalow, and salutes him, taking him to be some divine power.
The Bounds of the Nation
Tanmoy Sharma on Sanjib Baruah’s new book In the Name of the Nation: India and Its Northeast; Stanford University Press, 2020
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