Ha kine ki ar tyli ki snem, kata ka snem 2020 bad 2021 ki la long ki por kiba eh ban pyrkhat shaphang ka jingkmen. Ka khlam covid19 ka la pynkordit bad pynsuhjer ia ka jingim bad kan dang shim por slem ba ngin khyllie pat ia ka jingim la ha ka liang ka їoh ka kot, ka їohkam їohjam, ka koit ka khiah, ka pule-dangle bad kumta ter ter.
Ka Khun kynthei! ka Khun kynthei!
Baroh ki ia Risa.
Kane Kein, ka nong pynroi pynpar.
Kan bteng ia u ‘sai syngkai.
mat Lah kut ! kane kaba khatduh.
Ki Ong ia ka ‘ phi dei ka Syiem’
Hynrei ka Syiem kaba rangli.
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.
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.
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.
#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.”
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.
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…
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 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.
I Janice Pariat I dei iwei na ki nongthoh iba la sdang paw ha ka jylli ki nongthoh kot ka Ri India. Ki khanatang kiba I la thoh bad lum thup ha ka kot kaba I la ai kyrteng Boats on Land (Ki Lieng Kynda ha Ryngkew) ki la pynioh ha I ia ka khusnam Yuva Puraskar na ka Sahitya Academy. Ki khana kiba don ha katei ka kot ki dei ki jingmutdur ia ka por bad hadien ka jingsynshar jong ki phareng bad ka Sorkar Bilat ia ka Ri Khasi Jaintia. Ia kane ka kot la pynkylla ruh sha ka ktien khasi da I Bah Sumar Sing Sawian.
Mynta ka dei sngi ba ka Ri Khasi Jaintia ka kynmaw burom ia u Thomas Jones u missionary Khristan ka Balang Presbyterian na Ri Wales uba la wan poi ha Sohra 179 snem mynshuwa. Kumta ngi wanrah sha phi ki nongpule ia kawei ka khana kaba iasnoh bad ka Shnong Pomreng,ka Shnong kaba u Thomas Jones u la phet rieh na ki tyrsim u Hary Englis uba la thmu sniew ban shim ia ka jingim u.
Kane ka Jingkyrpad ka wan na u Rev Kyrsoibor Pyrtuh, uba haduh mynta kane ka khyllipmat u la laitim na ka jingpang Cancer bad kane ka jingkyrpad ka mih na ka jingim kaba la mad ia ka jingban khia ka jingpang bad ka mih na ka tyllong ka dohnud.
Ki la mih shibun bah ki khana bym shong nia bad ki khubor lamler shaphang u khniang jingpang Corona bad ka jingpang Covid19 ba kumno…
While growing up, my relationship with death as a young child was shaped by these funerary customs and gatherings. I didn’t fear death. I saw it as a part of everyday life. A death in the community meant meeting scores of new people and catching up with friends. We were always taught to be respectful of the deceased person’s family’s grief but we also played our role in alleviating the sudden emptiness that comes with the death of a loved one.
In many ways, Khasi funerals become a celebration of a person’s life. People sit around and reminisce about the life of the person who has just left this earthly realm.
Ngi donkam ban iaieng bad iakyrshan lang iwei ia iwei, ym ka jingleh bha, ha ka thma pyrshah ia ka khlam Corona
In a letter to the editor of The Shillong Times dated June 24, 2016, a member of the public addressed what he believed to be a nuisance caused by hawkers. He compared them to cow dung. In comparing the working-class community to cow dung, the author of the letter stripped them of their humanity and, in its place, assigned them bestiality or even worse ―what bestial nature itself rejected. After reading the letter, I thought, “These are not the women I know/knew.” As the great-granddaughter of a woman who sold moonshine/kyiad and the granddaughter of a tea seller (both of whom belonged to the unorganized sector of the Shillong working-class community) I knew differently. The working-class women I knew possessed ethics, morals and they also possessed that most human of attributes, dreams. If mainstream society refused to see them for who and what they are, then I had to do something about it. I had to write. Hence, apart from the obvious sociological implications this essay is also intended to unravel the human attributes of the women whose identities are, more often than not, concealed and made politically “savvy” by their being working-class.
This Graphic Novel contains the linkage between Tribal (khasi) folktales and Living root bridges construction. It also speaks about the cultural aspect of the matrilineal social structure, the myths and beliefs of the tribe, the geographical aspects and the materials used and the process of construction. When I was a school boy, the school library had a great collection of Comics, Graphic novels and illustrated books about Tin Tin, The Ramayana, The Bible, Japanese folktales, Celtic tales etc. Being inspired by these tales at such a young age, I had the passion to create a Graphic Novel that can communicate and narrate the stories of my land : The Khasi Hills. I hope with this graphic novel I can contribute at least a fraction if not a whole to my culture in sustaining and preserving it.
Ka Khristmas kam dei tang ka por ba ngin lehkmen, hynrei ka dei ruh ka por ba ngi peit shakhmat da ka jingkyrmen. Ka Khristmas ka iai pynkynmaw ia ngi ba ka don ka lad jong ka jingkyrmen bad ka pynkynmaw ruh ba U Jisu Khrist da la ka jong ka doh u la mad ia kaei kaba ki briew ki mad ne shem ha ka jingim hangne ha pyrthei. Ka kam kaba khia bad kyrkieh kaba don ha khmat jong ngi ka long kumno ban pynneh pynsah bad iada ia ka khyndew ka shyiap, ka ktien, ka kolshor ne ka dei riti jong ka Ri bad Jaidbynriew ba ritpaid bad ha kajuh ka por pat ban thew hok ia ka pyrla ka jingiarap ba shongnia kaba ngin ai sha ki phetwir ne nongwei katkum ki Ain bad ka hok longbriew manbriew, khlem da leh klet ruh ban buh pynap ia ki Ain bad kyndon ban iada ialade. Ngin ym lah ban leh ia kane lymne weng ia ki jingeh lada ngi don ia ka nongrim bad ka jingmut kaba khim.
One of the first ethnographic accounts of Ka Shad and Pomblang of Hima Khyrim was by Fr. Christoph E Becker SDS who served as the…
Bah Skendrowell Syiemlieh’s inability to sing in English made him a not-so-sought-after singer by the urban elite. However, he has remained “the singing story teller” for many in the villages and small Khasi towns that till date are considered ‘Nongkyndong’ (a derogatory term used by the urban elite to paint the village folks as village idiots).
Even the posthumous Padma Shri in 2008 did not help to raise his image among the Khasi urban elite. His songs have remained the subaltern art of a subaltern rural narrative. But despite this his courage to sing about himself as a son of the village bore him great success when without any inhibition he sang ‘Ah Moina’ in the Mawiang dialect.
The Mawiang dialect comes along with the rural, rustic life that he held dearly till his last days. Nobody ever imagined that a song sung in one of the West Khasi Hills dialects would ever be appreciated.
Ka Khana Shaphang Ka Jingrwai Krismas ‘Miet Bakhuid! Miet Ba Jar Jar!’ Ar Spah Snem Ka Jingrwai Krismas kaba Pawnam-Ka Jingrwai Na Ka Bynta ki Nongbylla ka Shnong Oberndorf.
U Rev K. Pyrtuh u iathuh khana shaphang ka jingrwai ap miet Krismas ba pawnam “ Miet Bakhuid! Miet Ba Jar Jar!”
Ki Nongeh beijot ia ka doh bad longrynnieng jong nga:
1.U (Br.) Francis Gale (uba la tip ruh kum u Frank Gale) uba dei jong ka Christian Brothers, St Edmunds Shillong.
2. (Br.) Muscat, Don Bosco, Laitumkhrah, Shillong (ka tnat shon kot)
Lai snem mynshuwa, ha ka rta kaba 37, nga shim ka rai kut ba nga dei ban wad jingiarap na ki nongiasyllok kiba la pyntbit ha ka kam bad nga shem ia ka nongiasyllok kaba paka bad ba phylla shisha. Lyngba bun tylli ki bnai jong ka jingiasyllok ka la don kawei ka khep kaba nga shem bad mad ba la weng noh shi syndon ia u mawbah mawsan uba la ban khia halor ka met bad mynsiem jong nga naduh ba nga dang dap 5 snem ka rta. Kaei ba kata ka nongiasyllok ka ong ia nga ha kata ka khyllipmat ba ma nga ka khynnah kaba wan na ka longiing longsem kaba kynrum kynram bad ba duk bad ba la shu ieh noh marwei ban iada ia la ka longrynnieng bad ka doh nga long iba suk ban shah bam klep bad shah leh bein ha kum kine ki riew sniew. Hoid kum kaba la san nga tip shai ba kam dei ka jingbakla jong nga, pynban ka long kaba eh ban ym kynnoh ia lade. Hynrei kaei kaba ka nongiasyllok ka ong ia nga ha kata ka sngi ha kata ka khep ka la jubab ia ka jingkylli kaba nga la kylli baroh shi katta “balei”? Balei ia nga? bad ka jingiasyllok ka la pyntngen ia nga namar ba nga la shem ia ka jubab. Ka la long ka jingiaid lynti kaba jlan bad kan nang jrong ka lynti bad nga dei ban skhem ka jingmut bad kum ka briew kaba la shah leh be ijot ha ki rta 5 haduh 12 snem nga dei ban bat ia la ka jong ka jingtip briew.
Ki jinglumthup jong ki sur kren ba lum da ka Linguistic Survey of India ha ki snem 1928-29
The thrust of the Bill was to ensure that there is purity of race (a discarded concept) by forbidding marriages outside the community. But by leaving out Khasi men marrying non-Khasi women the cat got out of the bag. Racial purity (supposed) is going to be disturbed if any foreign element is brought in. It doesn’t matter whether it’s from the men’s side or the women’s. The answer to this dilemma was given by one of the panellists in one of the TV debate held on the issue. “The problem doesn’t arise because the seed comes from the man” argued by one who was in support of the bill. Not surprisingly it was a man who said it.
It was in 2006 when I awoke to misogyny in the Khasi community. It happened rather innocuously. I was seated in one of the lawns of the North Eastern Hill University, Shillong Campus when a group of male scholars stationed themselves next to me. Because I was quiet and unassuming back then, this group of men did not notice my presence. A conversation ensued in which I was the fortunate (or unfortunate) eavesdropper.
“For my part,” one of the men began. “If a woman were to offer me sex, I would go ahead and enjoy the ride. But where marriage is concerned te, I will opt for a virgin.”
“That’s true,” another one agreed.
DNA tests would suggest a truly pure “Khasi” as an impossibility, giving how people constantly mix with each other through migration, immigration and so on. This makes “Khasi” an abstract, a notion we built in our minds that may somehow, find a place in our hearts (figuratively, of course).
In realising this, one finds that “Khasi-ness” as defined by the “Khasi jingoists”/ “Khla Wait Ka Ri” makes it corrupted, toxic and deplorable. To them, “Khasi-ness” attains a divine status that further implies the delusional belief of “Khasi” as a superior race. For these Khla Wait to sustain the delusional superiority in being “Khasi”, it almost seems necessary to instil fear and hatred of the “non-Khasi” through lies, propaganda, and punishments.
The idea that races are part of our existence and daily experience, especially those of us living in multicultural societies, seems to be just taken for granted by many people. But are races real or simply social/political constructs? Is there any scientific evidence they exist in humans? Or are some scientists just being politically correct in denying their existence?
Members of my father’s house, languages mix like the marriage of clattering utensils. Members of the house, you folded your mats and gave yourself up to another religion. Members of the house, let us not pretend that we are one thing and one thing alone. Together we brewed in the cauldron of that kitchen or have you chosen to forget? We will never be just one thing again. Never again will there be enough to burn to purify the impure in us.
The Lineage Act is flawed because it fails to cover customary male privileges and this is the reason that there is so much confusion and frustration and economic imbalance amongst the Khasi males today. Now to amend the 1997 Act by stripping away the Khasi status of a woman who enters into marriage with a non Khasi is not only regressive but morally wrong. This is no justice at all. This approach is very Taliban in nature. It is my humble request to the Governor to perceive and give a careful thought to the kinship aspect of my Matrilineal System…
KHADC, please stop the massacre of our unique culture by codifying certain customs and overlooking others. Or else this act will be just a goldmine of the lawyers. This action of yours is an embarrassment and the entire world is laughing at us.
To a noble MATRILINEAL tribe
I am an unclean woman, lost in her love for the outsider or anyone deserving of her MATRILINEAL love
This morning the outsider (who may be a shiteng jait or a half this half that, a riff-raff uncertain of ITS own identity) and I contemplated starting a new super tribe
Sorry but not everyone is allowed in
The gender biased KHASI HILLS AUTONOMOUS DISTRICT (KHASI SOCIAL CUSTOM OF LINEAGE)(SECOND AMEDMENT) BILL, 2008 is a violation of the fundamental right of a Tribal women…This decision to discriminate against woman is more like a Khap Panchayat in our backyard waiting to pounce on women…Can the law passed by the KHADC overwrite the laws passed by the Centre? And can the Governor of Meghalaya, assent to an unconstitutional Bill which is demeaning and Discriminating Tribal woman and their children? Benami is rampant by many greedy Tribal men and many leaders, yet KHADC remained blind to this fact and zoomed in only on Tribal women. This bill for me, smells of Formalin Fish…
Most of the problems and social conflicts experienced by the Khasi society today are due to misinterpretation of traditions and acceptance of colonial innovations as sacred and God-given traditions that existed since time immemorial. Let us discuss on one of these colonial innovations which remains in force today through modern legal instruments, but stands in perpetual conflict with the deep-seated cultural sentiments of the people. Khasi elders of old said that the Syiem was appointed in a Raid or Hima because the Bakhraw, as leaders of the founding clans refused to take over the properties of extinct clans, to inflict punishments on criminals, thieves and murderers. The Bakhraw also thought that it was dishonourable for them to live by begging for free gifts, donations, or to fill one’s coffer by fees, fines and taxes levied on the products of others in the markets. Hence, all these reprehensible functions and unholy sources of income were handed over to the Syiem.
What actually happened on the 31/5/2018 would be best known only to a few with whom the incident occurred. But when an incident is made sensational news for heavy sale, for political power, for organizational comeback, then facts are distorted and everyday the facts are woven into such lies that creates mayhem and breeds hatred among communities. Sad to see people reach to such a low with their vulgarities. We were known for being a loving race that respects man and God but the recent incident displayed all. Our level of tolerance was zero. All because the past Governments did not do their work all these years and one wonders why…
7 TYLLI KI NONGRIM JONG KA INDIAN PRIVACY CODE
No other issue, in the recent memory, evokes the relevance of history more than the Sweepers’ Line Imbroglio. The week, following the incident of 31st May, misinformation and misrepresentation flew thick and fast. One such, being the nomenclature (name), ‘Punjabi Lane’. One does not deny the fact that there had been clashes in the past three decades, but never was it attached a communal colour, as this time round. That the situation, spin from a brawl to a communal flare up, stemmed from the ‘falsification’ of the name of the said ‘Area’, thereby unnecessarily, dragging the name of a particular community to it.
When heat became hard to beat with fresh drink and fan To cool myself, hastily to Shillong I ran Where pine-decked hills and deep dark…
This is the best time to read Kynpham Sing Nongkynrih’s poem Sundori, while we sit amidst angers, rumours and curfews in Shillong. Kynpham Sing Nongkynrih is the key Khasi modern poet whose rooted yet critical verses uncover the unsaid of Khasi society. Sundori was written during the troubles of 1990s when the local nationalist anger and resentment was at its peak.
With grief in her usual frail voice she utters, “I saw the poverty with my own eyes; my Mother’s gold and silver ornaments had to be traded to make ends meet. I remember running from pillar to post for loans and to collect pending money. What other alternative we had? None! All of us left Wahlong for Shillong in the next few months after partition for the better or worse, while Dad persisted to stay back and supervise the remaining lands (certain portions of our land is in Bangladesh today). Our journey to Shillong was treacherous! We walked from Wahlong to Mawbang and then we finally took a bus to Shillong.”
Soso Tham refused to believe that a people with no evidence of a written history was without foundation or worth. He set out to compile in verse shared memories of the ancient past—ki sngi barim—presenting his people with their own mythology depicting a social and moral universe still relevant to the present day. For him the past is not a dark place but a source of Light, of Enlightenment. It may lie buried but it is not dead, and when discovered will provide the reason for its continued survival. Ki Sngi Barim U Hynñiew Trep is the lyrical result of dedicated devotion. It is an account of how Seven Clans—U Hynñiew Trep—came down to live on this earth.
The feminization of the Indian man via the Khasi garment (traditionally worn by women) is used as a tool to ridicule and shame the ‘outsider.’ Yet, it is also a matter of the local tribal folks manipulating and exploiting the tourism industry, and the commodification of cultures and cultural materials, because hey, we can sell whatever the Indian tourist is willing to buy, and trust us, he would buy anything which exudes the aura of exotic tribalism. Often, this comes with a complete lack of knowledge or the complete lack of a desire to acquire knowledge of the various people and places he visits in Meghalaya. But wait, isn’t this just a probably unprecedented but almost natural repercussion of the grand endeavour called Meghalaya tourism?
When she took an afternoon nap,
she was tigerish: “You sons of a vagina!” she
would snarl, “you won’t even let me rest for a moment,
sons of a fiend! Come here sons of a beast! If I
get you I’ll lame you! I’ll maim you! …Sons
of a louse! You feed on the flesh that breeds you!
Make a noise again when I sleep and I’ll thrash you
till you howl like a dog! You irresponsible nitwits!
how will I play the numbers If I don’t get a good dream?
How will I feed you, sons of a lowbred?
Mrs. Christina Pyrtuh and her family were assaulted, molested and driven out of her home and village for protesting against corruption in implementation of schemes under the local area development fund of the member of legislative assembly (MLA) of Assam representing their constituency Katigorah in the district of Cachar in Assam. She also protested against the corruption of funds meant for Indira Avas Yojana (now rechristened as Pradhan Mantri Avas Yojana). She and her family are now temporarily living in Meghalaya at great risks of danger to her and her children’s life and limbs. She and her family are being persecuted for her protest against corruption.
We speak Mnar in Jirang, a language so different, mutually unintelligible from Khasi. My training in linguistics tells me this is a different variety of the Khasian languages. There are several of them. While we share so many of the ways in which we talk about the world, about our experiences of it, languages are also different. To call a language a language and to mark variances as dialects, is a political process and very often do not do justice to the variants. If we look at Norwegian and Swedish, they share many more similarities than Standard Khasi and Mnar, and yet they are languages, because they are spoken in different countries. So for historical reasons and political reasons, Standard Khasi has become “the Language”, and all the others, dialects.
I am an individual of mixed ancestry and I have often wondered where my ancestors came from. Who were they? Where did they come from? What of their culture?
Kane ka dei ka jingthoh jong ka Reetika Khera kaba kyrteng “Why ABBA must go”, kaba la pynwan sha ka ktien khasi da u Rev. Kyrsoibor Pyrtuh hadien ba la ioh jingbit. Ka Reetika Khera ka hikai Economics ha IIT Delhi
Lada phi dei i nongtrei-nongbylla ha jylla Meghalaya, peit ia kane ka video. kan batai shai ia ki hok jong phi ha ki kam sorkar, lane ha ki kam riewshimet (private) bad ter ter. Ngi lah ban ioh ki hok lada ngi ieng tylli lang kawei. Peit bad pynsaphriang ia kane sha baroh ki nongbylla ba shah pynduh ia ki hok jong ki.
He started his career in music at a very young age of 6 Years playing in church services and winning many music competitions at a very young age.
At a time when many of his school mates where preparing for their final exams, Manfulson was busy playing as a session musician in studios making music for iconic albums like those produced by the Khasi Students Union. He continued playing for bands like Conbrio and others. Meanwhile he continued playing in gospel albums produced by the Bible Society India Shillong Auxilliary and innumerable other albums.