Speak Your Roots

Category: Reflections

  • Ka Syaid Sngi

    Ka sngi ka dei ka dawai bah. Haba ki mrad ki ju mlien ban syaid sngi bad ki jingthung jingtep ruh ki heh ki san lyngba ka sngi—te hato kan nym dei kumjuh ïa u briew ruh? Ha ka jingsyaid jong ka sngi ki jingsngewdiaw bad ki jingkhuslai ki phet lai-lum lai-wah.

    Phi ju kynmaw ïa ki Meiieit bad Paieit jong ngi, kumno ba ki shait syaid sngi? Ka don shisha ka jingbha ha kato ka shong syaid sngi. Bun ki khana…nangta ki siang sa u shylliah, sei ka shangkwai, ne u thlong dung kwai ne khleh sa u soh…Hangta sa ki ashar jong i Meiieit, khriak ha ka sngi. Uba bang bad ba shngiam haba u la dei sngi bha.

    The sun is wonderful medicine. When animals sit in the sun to warm themselves and trees and plants thrive in the heat of the sun, will it not be the same for human beings? In those moments in the warmth of the sun we let go of worry, anxiety and despondency, and they seem to escape over three hills and three rivers.

    Do you remember our grandparents sunbathing in seasons like these? There is real good in sitting in the arms of the sun. So many stories…then they lay the shylliah on the ground, taking out ka shangkwai (kwai basket), or u thlong dung kwai (traditional pestle and mortar for grinding kwai) or mixing orange with pomelo fruit for a fruit salad in the sun…And then there basking in the sun are Granndma's pickles. The most scrumptious and delicious, because they've been cooking in the sun.

    "Ka Syaid Sngi" or sunbathing during the Autumn and Winter is one of the past times that we all love. 🌤️🌤️ It is also reminiscent of younger days of childhood and warm hugs and kisses from our grandparents 🤗🤗☀️☀️

    🟡 Explication in Khasi and translation into English by @speakyourroots

  • Ka ktien kaba tam

    "Ka ktien kaba tam" ka dei ka jingong kaba ngi ju ïohsngew na ka por sha ka por. Ngi lah ban batai ba kane ka thew ïa ka jingshai, ka jingkordor, ka jingbha, ka jingdonburom bad ka jingshongkhia jong ka rukom kren jong no jong no. Kine ki kyntien namar ki long kiba la mih na ka jingbha ki kham kordor ban ïa kano kano ka jingai ne ka kam.

    Namar ba ki Khasi ki kheiñ kynsai ïa ka ktien, ka ktien kaba kren ka long kaba donkam bha. Ym lah ban don ka jjngbymsuidñiew ne jingkhlemakor haba kren ïa kaei kaei. Kawei pa kawei ka kyntien ka dei ban long kaba shongsbai bad shongnia da ka jingmut bad ka jingshisha.

    Ha kawei pat ka liang, ka ktien ruh ka donkam ïa ka jingsngewthuh. Lada u nongsngap um sngewthuh ïa u nongkren kata ka long ka jinglehnohei. Ka bor jong ka ktien kan neh tang lada u nongsngap u pyrkhat bad sngewthuh ïa ka. Ha kane ka rukom u nongsngap u ban sa long u nongkren ïa ki pateng ki ban nang wan, u bat ïa ka bynta kaba kyrpang.

    "Ka ktien kaba tam" is a phrase that refers to the clarity, value, goodness, honour and dignity in the way a person speaks. Because of the quality of these words they are held to be more valuable than any gift or deed.

    As Khasis hold the spoken word in high esteem, anything that is spoken is deemed as important. There should be no carelessness or indifference when speaking to others. Each word is worth its weight in gold, possessing a depth of meaning and truth.

    On the other hand, the spoken word requires understanding. If the listener does not understand the speaker then it is useless. The power of the spoken word will endure if the listener thinks about and understands what is being said. In this way, the listener who will be a speaker to future generations, also plays an important role.

    Here is an attempt to explain the Khasi phrase "Ka ktien kaba tam" 🗣️🗣️Sometimes words are stronger than any action or gesture and this is why Khasis emphasise on the intrinsic value of the spoken word. 🌈💫

    Please feel free to add more in the comments!

    🟡 Khasi and English explication by @speakyourroots

  • Bam Hynroh u Bnai

    Mano ba ju kynmaw ïa ka bam hynroh u bnai? Phi ju tied pliang ne kumno? Por hyndai hynthai, ki bun na ki khasi ki ju tied pliang ban beh noh ïa kaba sniew.

    Ka por ba kah dum ia ka jingshai u bnai, ka pynlong ia U Khasi ban ong, "bam hynroh u bnai" kaba pyni ïa ka nemsniew. Kat kum ka jingbatai ki nongtymmen, ka lah ban ïasnoh ruh bad ki puriskam Khasi hyndai.

    Ka hynroh ka dei ka kynja jakoid. Ka long thoh rew bad soh-khruh. Ha ka jingbatai ki nongtymmen, ka long kaba sniew dur bha. Kumta sa ïoh kynnoh "bam hynroh" lada ïa ka Sngi ne u Bnai.

    Who recalls Ka Bam Hynroh u Bnai or the Lunar Eclipse? Have you ever participated in the frenzy beating of plates? In the olden days, many of the Khasis would beat their enamel or steel plates to ward off anything that is bad or evil.

    At the time of the lunar eclipse, the Khasis used the term, "bam hynroh u bnai" which literally means the frog/toad has consumed the moon. It also seems to be linked with the belief that an ill omen or some plague will occur. According to forefathers, it is also linked to an old story that has been narrated for ages!

    Ka hynroh is a kind of frog or toad with a distinctive feature. It has warty skin. According to the description given by forefathers, it is a very ugly frog or toad. Therefore, they connected the frog/toad to the term "bam hynroh" or "eaten by the frog/toad." It has become an expression that describes a lunar or solar eclipse.

    "Ka Bam Hynroh U Bnai" or a lunar eclipse contains cultural significance that many of us may have forgotten. Khublei Shibun @carey_lynz for sending this! 😀🙏

    "Ka Hynroh" has a gland near it's eyes which is poisonous. It has short legs, no teeth and its body is covered by ugly bumps. It is about 20 cms in length.

  • Some food for thought

    Knowing our own mother tongue is not merely being able to read and write in our mother tongue, but also understanding the knowledge, wisdom and truth that it contains.

    Ngi pule Khasi tang ha skul bad ïa bun na ngi ka kut noh tang hangta. Ha ka jingshisha, ngi dei ban pule ïa ki kot Khasi khamtam eh da ngi lah heh, namar ngin kham sngewthuh shai bad jylliew ïa kiei kiei haba ngi la san ka jingmut jingpyrkhat. Ngi dei ban kheiñkor nyngkong eh ïa ka ktien la jong shuwa. Ka shong ha ki kmie ki kpa ruh ban pynshlur ïa ki khun ban shim khia bad ban don ka jingsngew kitkhlieh na ka bynta ka ktien la jong.

    So how many Khasi books do you own?

    Some food for thought…💭🗯️💬

  • Sawdong ka Lyngwiar Dpei

    "Sawdong ka Lyngwiar Dpei" or "Around the Hearth"

    "Sawdong Ka Lyngwiar Dpei" ka dei ka jingong ne ki kyntien kiba ngi ju pyndonkam ban batai ïa ka por kyrpang ha man ki thliew ïing jong ka jaitbynriew Khasi ha kaba baroh shi ïing shi sem ki ju ïa shong harud ding, ban ïa sngap ban ïa khana. Dei ha kane ka por ba ki khanatang bad ki puriskam u mynbarim ki khie im lyngba ki riew rangbah ne ki riew tymmen kiba dei ki nongkren nongkhana. Ha kane ka por ruh, ki tymmen ki ju shim ïa ka kabu ksiar ban sneng ban kraw, khamtam eh ïa ki khun ki ksiew ki ban dang san ki ban dang samla, namar ba baroh shi ïing shi sem ki ïa don lang ha kane ka por.

    Katba ngi dang jam sha ka ïa jong ka pyrthei stad pyrthei thymmai, kata ka ding lane ka lyngwiar dpei jong ka ïing kum ban shu ong noh ka lah sang ban jah noh namar bun na ngi, ngi la ïa tei da ki ïing ki ban ïahap bad ki por mynta, kumba ngi ïohi ha ki phlim, ha ki TV, ki magazine bad kumta ter ter. Kuma, ngi la hap ban shu mutdur noh ïa kata ka ding lyngba ki dur ne haba ïohsngew ha ki khana. Te kumno ngin pynim ban pynneh biang ïa kata ka ding kaba la sdang ban duh noh-Ka ding kaba wanrah ïa ka jingsngew shngaiñ, sngew shongshit haba ngi sngap ïa ki khanatang, ki puriskam bad ki jingsneng-jingkraw kiba shongñia, kiba shong nongrim bad lehse bun na ngi, ngi lah duh noh ïa ka da kaba im tynneng kum ki nongwei.

    Hooid lehse ngi dang lah ban pynim ïa kane ka ding jong ka lyngwiar dpei kaba dei ka rukom tynrai jong ngi da kaba ïalum shi ïing shi sem, shi paralok ban ïa kren ïa phylliew jingmut shaphang ka jymbriew, ka histori bad ka ktien ka thylliej. Ngi hap ban shim ïa kane ka sienjam wat lada dei tang harud ka miej bamja, haba ïa shong dih sha, haba ïa shong pyllun ïa ka shawla ne ha kano kano ka por wat lada kam don shuh kata ka ding ne ka lyngwiar dpei, hynrei kan ïai rhem hapoh jong ngi lada ngi pynneh ïa ka rukom ïathuhkhana bad ïa sneng ïa kraw ha ki por kyrpang kiba sngewbit ha man la ki longïing.

    Ma ngi hi shimet ngi dei kita ki lyngwiar dpei ki ban pynpaw ïa ka jingstad bad jingshemphang jong ki longshuwa-manshuwa jong ngi.

    "Sawdong ka Lyngwiar Dpei" or "Around the Hearth" are words that are used to describe the time in a Khasi family when family members would sit around the hearth, the flames giving them warmth and light. It is at this time that stories are told, our oral tradition becomes alive, from the words and expressions of an elder of the family.

    As we move into the first quarter of the 21st century, the physical hearth has gone absent from our modern homes and we are left to imagine the embrace of the warm flames of a hearth from pictures or from books. How do we recreate that atmosphere, that feeling of being together almost as one breath and one mind as we listen to folktales, legends, myths and ponder on teachings which contain truths that we may have lost in our rush into globalisation?

    Perhaps we can recreate the hearth by gathering our family and friends to talk about our culture, history and language. Because we need to revive the interest and love for what is our own, for what we belong to. We may not have our physical hearth but we can create a symbolic "lyngwiar dpei" by talking, by listening, by reading, by understanding with clear hearts and minds. A clear heart and mind with a need to know who I am and what am I going to become?

    In a way, we are the hearth, we are the "lyngwiar dpei", we are a walking talking hearth who emanate the light of our ancestors' knowledge and wisdom.

  • Gender in the Khasi language

    The English language does not have a grammatical gender as many other languages do. This means that it does not have a masculine gender or a feminine gender for nouns. The Khasi language however, gives gender to nature and objects. The two genders are distinguished only by means of the articles "U" for masculine and "Ka" for feminine in the case of singular nouns. For example, Cooked rice is "Ka ja" (feminine), A tree is "U dieng" (masculine), A road is "Ka surok" (feminine), A bed is "Ka jingthiah" (feminine), Chilli is "U sohmynken" (masculine), Cough is "U jyrhoh" (masculine) and Fever is "Ka shitmet/ jingshit" (feminine).

    Many other languages also give gender to animate and inanimate objects. Some of these include German, Hebrew, French and Kashmiri.

    Here are some words to compare:

    Spoon: In Khasi "ka shamoit" is feminine, while in German "der Löffel" is masculine.

    Salt: In Khasi "ka mluh" is feminine, while in French "le sel" is masculine.

    Crow: In Khasi "ka tyngngab" is feminine, while in Kashmiri "کاو" [ka.w] is masculine.

    Book: In Khasi "ka kot" is feminine, while in Hebrew "סֵפֶר" I/'sefer/I is masculine.

    In the Khasi language, nature and objects are given a gender. This is present in the French language too and is mentioned by Rev. H. Roberts in his book A Grammar of the Khasi Language (1891). Thank you @naphisabet1303 for initiating this in our conversations! ♂️♀️♂️♀️

    If anyone has studied Linguistics, we welcome your thoughts and observations in the comments section! 😀

  • Nga Kynmaw/ I Remember

    That is why the Khasi stories always begin with "When man and beasts and stones and trees spoke as one…." This shows the Khasi world view, that sees the universe as a cosmic whole that receives its animation and force from the one living truth, their God, U Blei.

    – Around the Hearth, Kynpham Sing Nongkynrih

    They say that long before the written word arrived in the mystical hill state of Meghalaya in Northeast India, an ancestor lost the manuscript that contained the religious and philosophical scripts of the Khasis as dictated by God. Descending from the great summit after meeting God, the ancestor came across a raging and turbulent river. He clenched the manuscript between his teeth as he tried to swim, but being from the hills, he was not adroit at swimming such torrid waters. He bobbled midstream and the manuscript was reduced to mush, which he swallowed. He managed somehow to return home empty-handed, and recounted his plight to his clansmen, assuring them that he could still recite God's word to them. The clans convened a council of members where the ancestor instructed them on the laws and teachings of God. It was from here, they say again, that the Khasi traditions of storytelling originated. Bah Kynpham Sing Nongkynrih's Around the Hearth: Khasi Legends brings alive the history and traditions of Khasi storytelling. The Khasis developed a script only as recently as 1842, thanks to Welsh missionary Thomas Jones. Their language and tradition of oral storytelling, though, has survived for centuries among a people of soft yet strong disposition who believe supremely in the symbiotic relationship between nature and man. Who live in the shelter of clouds above pine trees, lush green mountains, and share songs and poetry warmly around the fires of their hearth.

    "Nga Kynmaw/ I Remember" sent by Randeep Baruah @rondeview_ 💭🗯️💬Thank you Sir for this valuable reminder on the oral tradition of the Khasis! 🙏🙏

    Taking his inspiration from Around the Hearth: Khasi Legends (Folktales of India)(2007) written by Kynpham Sing Nongkynrih, Randeep talks about the story of the lost of script of the Khasis that he recounts from Nongkynrih's book. It is a story that cements the power of story-telling and the art and truth contained in the oral tradition. May the words we speak echo the spirit of our forefathers, who with a wisdom of the ages laid down the roots of our intrinsic bond with nature.

    Randeep Baruah is a writer and communications designer.

    Picture credit: @rondeview_

  • “May our roots…”

    May our roots be strong.

    The roots of our heart.

    The roots of our mind.

    May our roots be true.

    The roots of what we see.

    The roots of what we say.

    May our roots endure.

    The roots of what we touch.

    The roots of where we walk.

    -@speakyourroots