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  • U Diengbah Ïam Briew (Excerpt from “Ka Jingphylla Ka Ri” by Sumar Sing Sawian)

    Ha ka shnong Nongkynrih ha Hima Khyrim, u ïeng uwei u dieng bah dieng san uba la rim bha. Haduh kine ki sngi ba mynta une u dieng uba la tip kum u dieng "Sping Wait", ju mih ka sur bad ka jingsawa kumba ïam briew, lada don kano kano ka jingïap briew tymmen lane kano kano ka jingïap mynsaw jong ki nongshong shnong. Ïa kane ka jingsawa ïam briew kaba mih na ka jngkhynñiuh jong ki sla jong une u dieng, ju ïohsngew da baroh kawei ka shnong.

    Ki ong ba ym ju bit ban pynthut ïa une u dieng ne pynmong ïa u. Ka la don ka sien, ba uwei u briew uba la sngew nang sngew stad, u la ong ba kane ka long tang ka jingngeit bieit. Kumta u la rah da ka wait bnoh bad khet ïa uwei na ki jyrmi kiba kyllaiñ ïa une u dieng. Hadien kane, la ïathuh ba uta u briew um shym la lait shuh ban leit pynjhieh, wat la u sam tyngeh. Kane ka la pynpisa bad pynlynga ïa uta u briew haduh katta katta, haduh ba um lah shah shuh, bad um banse ban leit pan map, na uta u dieng, bad u sa lait na kata ka sohsat kaba shyrkhei.

    In the village of Nongkynrih in Hima Khyrim, there stands a massive tree known as a "Sping Wait" tree, whose age is said to be very old. To this day, the voice and the sound of a weeping human being can be heard from it. This can be heard when there is the death of an elderly person or if there is a death caused by injury, with these persons being residents of the village. The weeping sound produced by the trembling leaves of the tree can be heard throughout the village.

    They say that the tree should not be disturbed nor hurt. There was once man who felt he had enough knowledge and know-how, so he declared the belief about the tree to be superstition. He took a "wait bnoh" which is a large bladed knife with a crooked head with the aim of cutting off one of the creeping plants that spread and grew on the tree. After this happened, it was told that this man could not urinate even when he desperately needed to. The man suffered horribly, that ultimately, he was forced to go to the tree and apologise to it so that he would be free of the affliction.

    "U Diengbah Ïam Briew" or "The Weeping Tree" feels like a cautionary tale of what can happen if we feel more powerful than nature. 🌲🌳

    The picture is of U Diengbah Ïam Briew located in Nongkynrih, Hima Khyrim. Khublei Shibun @bashngainrynjah for sending the picture!

    🟡 English translation by @speakyourroots

  • Ka Dopwai

    Ka Dopwái ka dei ka sla jong u dieng kwai. Ka dopwái ka dei ka sla kaba myntoi bha lada hap leit jingleit ne leitkai namar ïa ka dopwái ju pyndonkam ban song ja lane song jingbam.

    Lada ka ja ka long kaba khluit ruh kam lei lei lada song ha ka dopwái. Ka jingsyaid jong ka ja ka nang neh ha ka dopwái. Shuh shuh, ki jingbam kim ju da kham sniew lada song hapoh ka dopwái. Ka bam na ka dopwái ruh ka da bang shisha, khamtam ki ja tyrkhong ba khlem umshit. Kum ba long ka jingshngiam ka umpohliew ba ngim da lah eh ban batai bha ha kito ki bym pat ïoh dih ïa ka, kumta ruh ka jingbang haba bam na ka dopwái ruh ka long ha kajuh ka rukom, ynda lah bam hi ngin sa sngewthuh.

    Mynta ïa ka dopwái la shna da ki karkhana ha ka dur jong ki pliang. Ki ju pyndonkam ïa kine haba leitkai ne haba khawai ruh.

    "Ka Dopwái" is the leaf of the areca tree. "Ka dopwái" is a useful and versatile leaf because it is used to pack food. Even if the food is hot the leaf is not damaged and the warmth of the food is maintained inside the leaf. Also, food packed in ka dopwái does not get spoilt even after several hours.

    When eaten, the food from "ka dopwái" has a different taste and is really delicious, especially if it is dry rice without the soup or with only a little gravy. Just like we cannot describe the delicious taste of natural spring water, so too is the taste of food when eaten from "ka dopwái". Only those who have eaten from it will understand.

    Nowadays "ka dopwái" is marketed commercially as plates which can be taken to use on journeys, picnics and even during feasts.

    "Ka Dopwái" is a hygienic and sturdy packing for food! Mother Nature is the best 🌱🌱 Let's make an effort in being more eco-conscious and do everything in our power to protect our beautiful environment.

    Khublei Shibun Miss @indariwarjri for your picture! 🤗🤗 Ka jingibang ïa phei ba phei bam ja na dopwái. Sa ïalam kai noh next taiñ! 😄😄😄

  • U Bahtympha

    U Bahtympha u dei u rishot pyngkiang uba la shna ban par sawdong ïa ka ïing bad ki ju pyndait ïa u ha syndah jong ka sad. U Bahtympha u dei uba kyrshan bad pynskhem ïa ki dingshyllangmat/ khanshi jong ka ïing.

    Nangta u khanglad ruh ba kan lait ka sad na ka lyer kaba jur bad u kyrshan ïa ka kynroh da kaba shim ïa ka jingkhia jong ka sad.

    Ka ktien "U Bahtympha" ka thew ïa u briew uba lah ban wallam ïa ka jingïasngewthuh jingmut hapdeng uwei bad uwei pat; u long u nongïalam uba lah ban shaniah.

    U Bahtympha or the wall-plate (lintel) is a flat and a physically load-bearing horizontal beam used in wooden building framing arrangement. It is the timber piece kept over the mortar on the top in the wall portion near the roof structure.

    The wall-plate supports and holds the rafters. The wall plate prevents against uplifting of the roof, caused by the wind which can blow under the roof. It also supports the wall by taking all the weight from the roof.

    The word "Bahtympha" also symbolically refers to an individual who has the wisdom to bring about understanding and harmony between people and this individual is also deemed to be a trustworthy leader.

    The Khasi word "U Bahtympha" symbolically refers to someone who is reliable and trustworthy, an individual who has the capability of being a leader. ✨✨✨

    🟡 Source: Rev. Dr. Ïarington Kharkongor

    🟡 English translation by @speakyourroots

  • Language is the road map of a culture

    "Language is the road map of a culture. It tells you where its people come from and where they are going."

    – Rita Mae Brown

    Rita Mae Brown, born in 1944 is an American feminist writer, best known for her coming-of-age autobiographical novel, "Rubyfruit Jungle". Brown was active in a number of civil rights campaigns.

  • Siah Siam

    "Siah siam" toh i ktien Phar i wa jooh ong i manda sñiaw hun jrut palat i mynsien haduh wym yïe de u batai. Em i por wa sñiaw siah siam næ wa bang ware i bam haduh wa sñiaw kamwa da psiah chadooh u klong nood. Teiñ teiñ ong i siah siam næ hawa ïoh u klam pynhiar jhar ïa kiwon kiwon kiwa da pynjaw mynsien ïa i chawa palat.

    "Siah Siam" ka dei ka rukom ong ki Pnar haba ka don ka jingsngewhun jrut ka mynsiem haduh bym lah shuh ban batai. Ki ong ïa kine ki kyntien lada ka bang palat ka bam kumba ka lah rung shaduh u dohnud. Teng teng pat ki ju ong siah siam haba ïoh ban kren ban ai nia ïa kino kino kiba la pynjew pynsngewsih ïa ka mynsiem shaba palat.

    "Siah Siam" is a Phar phrase that is generally used to describe the feeling of absolute satisfaction and contentment. It is also used to express the joy that one would feel after having a delectable meal or snack that reaches the satiety point of maximum measure. Many also use it to express the great satisfaction obtained when they get to express their feelings to someone who has angered and saddened them.

    "Siah Siam" is a Pnar phrase which means to feel great satisfaction! Thank you @anumanda for sending this and Shiny for the English translation 😃😃

    Khasi translation by @speakyourroots

  • Ka Jingsneng Tymmen Shaphang ka Akor Khasi ha ka Rukom Rwai Phawar”, Part I (1902) & Part Il (1903)

    Haba wan kai ki rieu-tymmen ha la ïing

    Wat pynleit thylli ka ïarong b'ki kieng;

    To da pynthep bad u kwai u tympeu,

    Ban ïoh jingkyrkhu ban man-spah man-pheu.

    Haba ki la ïeng ban mih na ïing phi,

    Da shim da nguh arti na kti jong ki;

    La wan lapmiet h'la ïing mano mano,

    Wat ju pynthiah jing-it ja i' u sang ho.

    Kine ruh de ki long ka dhorom Blei,

    Kynmau ho khun pyrsa shynrang-kynthei.

    Whenever elders come visiting,

    Their bags shouldn't be empty while returning;

    Fill them with 'paan' leaves and betel nuts,

    You'll be blessed and praised and rewarded;

    When they are ready to get up and go,

    Bow with folded hands touching theirs too;*

    If they are delayed and their departure defer,

    Food and lodging you must always offer,

    These rules too come from God Almighty,

    Ye boys and girls take these seriously.

    * The traditional way of greeting and leave taking among the Khasis.

    "Ka Jingsneng Tymmen Shaphang ka Akor Khasi ha ka Rukom Rwai Phawar", Part I (1902) & Part Il (1903) by Radhon Sing Berry Kharwanlang is a unique collection of valuable lessons and teaching on how to live a good and moral life. 🌻🌼🏵️

    The teachings are given in the form of "phawar” where two lines follow the same rhyme scheme, that is, aa bb.

    Both Part I and Part II have been translated into English by Bijoya Sawian @sawianbijoya in her book "The Teachings of Elders: Ka Jingsneng Tymmen, Parts I and II" (1997).

    Slide 1: "Ka Jingsneng Tymmen Shaphang ka Akor Khasi ha ka Rukom Rwai Phawar", Part II (1902)

    Slide 2: "The Teachings of Elders: Ka Jingsneng Tymmen, Parts I and II" (1997).

  • 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…💭🗯️💬

  • Different kinds of arrows in Khasi

    "U 'nam-ïong" u dei u khnam ba don dak ïong ha ki sner jong u (An arrow with a black mark on its feathers/fletching).

    "U 'namlang" u dei u khnam 'langtylli; u khnam kdait (An arrow made from a kind of reed).

    "U 'namphiah" u dei u khnam shiliang sner bad bunsien la ju pyndonkam da ki khynnah (An arrow having feathers/ fletching only on one side and is mainly used by children).

    "U 'namphong" u dei u jait khah uba la ju pyndonkam kum u khnam na ka bynta ban siat sim (Reed that is used as an arrow when shooting birds).

    "U 'namtabla" u dei u khnam pynbúd uba dei ha ka met jong u mrad. Ïa uno uno u briew uba ïoh pynban khnam kumta bad ynda ki la ïoh ïa ka mrad ki ai ka siang tyrpeng ïa u (The arrow that triggers the pursuit of a hunt. The person who is responsible for this is prized with the shoulder blade of the animal).

    "U 'namthang" u dei u khnam bym don sop ba la shu syang pynrkhiang haduh ban da eh bha tnaw. (An arrow without an arrowhead which has only been dry-roasted over a fire till it is very hard).

    "U 'namtohrih" u dei u jait phlang uba long kum u khnam (a kind of grass or reed which is like an arrow and can be used as one).

    "U 'nampliang" u dei u khnam sngáb; u khnam sop. U sngáb u dei u kynja jingpynwoh ha u khnam. La ju pyndonkam bunsien tang ha ka thma bad kaba siat mrad (An arrow with a bard; an arrow with an arrowhead, which is used only during wars and animal hunts).

    "U 'nampur" u dei u khnam sner (A feathered arrow).

    U 'namsop u dei u khnam uba ka dur jong u sop ka long kum ka khoh. La ju pyndonkam ha kaba ïa siat thong. (An arrow whose arrowhead resembles the cone-shaped "khoh". It is used during archery competitions).

    "U 'namtympem" u dei uwei na ki lai tylli ki khnam ba siat na ka kpep ha ka por thang briew. Ïa uba nyngkong ki siat shaphang shatei; ïa uba ar sha sepngi bad ïa uba lai pat shathie. Kane ka rukom ka long ban beh ïa ki ksuid kiba wan thap ban pynbakla lynti ïa ka mynsiem u nongïap. (One of the three arrows shot from the funeral pyre. The first arrow is shot towards the north, the second arrow is shot towards the west and the third arrow is shot towards the south. This protects the spirit of the deceased from being led astray).

    Arrows form an important part of many tribal cultures. They are used for hunting, in games and competitions and during wars. Here are different names of arrows in Khasi! ⬆️↗️➡️↘️⬇️⬅️↖️↪️↩️

    🟡 Source: Rev. Dr. Ïarington Kharkongor

    🟡 English translation by @speakyourroots

  • Body parts in Khasi

    Ka Dongnai (ka tduh u shyieng budlum) – Tailbone

    Irmat (ka rengmat; kawei na ki bynta ba tap ïa ka khmat) – Eyelid

    U Ñiuhtrong (u shñiuh kynthong ba ha khlieh eh jong ka khlieh) – A turf of hair

    Matsohlah (ka bynta ha kaba don ar tylli kiba at tnun ha ryndang kjat) – Ankle

    Ka Jylleng (ka kpoh) – Abdomen

    Ka Jwár (ka jingdon dak ha ka met kaba long naduh dang kha – Birthmark

    Ka Dongkhmat – Cornea

    Ka Khylloid – Ligament

    Here are the names of some body parts in Khasi 🤓🤓 If the doctor's prescription was in Khasi, we're sure we would see some of these words 😅😅

    🟡 Source: Rev. Dr. Ïarington Kharkongor

  • Ka wait tyngkrong

    Ka wait tyngkrong ka dei ka wait kaba pyndait da ki artylli ki kjat ha lyngkdong kum ban kyrshan haba ot doh. Ngi ju shong ha ka mula ne ha ka lyngknot haba ngi ot doh ha ka wait tyngkrong. (from Rev. Dr. Ïarington Kharkongor)

    "Ka wait tyngkrong" is a large Khasi traditional kitchen knife which stands on two legs at a 45 degree angle that is used to cut meat. One sits on a mula (traditional woven stool) or lyngknot (low wooden stool) to cut meat on the wait tyngkrong.

    Ka Wait Tyngkrong" is a very handy large bladed kitchen knife used by Khasis and Pnars. We can sit comfortably and cut meat accordingly dropping the pieces into a large aluminium/ steel dabor (a large aluminium/steel basin).

    Khublei Shibun @ethnic_food_quest for sending this! 🥩🍗🍖