Speak Your Roots

Tag: speakyourroots

  • Tracing the course of Wah Umkhrah through Shillong city by Baston Singh Lyngdoh

    This map showing the course of Wah Umkhrah has been drawn by Baston Singh Lyngdoh as part of the creative research for the production "Ngan Hiar Sha Wah" (I'm Going Down to the River) by Lapdiang Syiem and team under REFUNCTION 2020-2021 awarded by Goethe Institut/Max Mueller Bhavan, New Delhi.

    No part of this work may be reproduced in any form without the permission of the author. All material for this content has been researched by Baston Singh Lyngdoh.

    The tributaries of Ka Wah Umkhrah as shown by Baston Singh Lyngdoh (from left in the map) in "Ngan Hiar Sha Wah" are as follows:

    Wah Lapalang

    Urkaliar

    S.E. Falls

    Wah Demthring

    Wah Pohktieh

    Wah Thangsning

    Wah Pomdngiem

    Ward's Lake

    Umsohsun

    Wahingdoh

    Wah Golflink

    Polo

    Wah Mawpdang

    Wah Kdait

    Wah Langkyrding

    Wah Phudmawri

    Wah Roro

    Ka Wah Umkhrah is mostly an eyesore to us but imagine what it could be like if it was pristine and clear, like in the days of our grandparents! 🌅🌅 Please zoom to take a clearer look at the tributaries of Ka Wah Umkhrah.

    Khublei Shibun Baston S. Lyngdoh, @lapdiangsyiem and team for your tremendous work with highlighting the importance of Ka Wah Umkhrah! 🙏🙏

    Umkhrah River is one of the major perennial rivers originating from the foothill of Shillong peak and flows across the Shillong city from Northeast to Northwest direction and passes through some heavily congested localities viz. Nongthymmai, Rynjah, Lapalang, Umpling, Umkaliar, Nongmynsong, Polo, Wahingdoh, Jaiaw, Mawlai and Mawpdang areas. On its way the river is joined by many streams/drains which pass through some localities viz Nongrah-Poktieh, part of Mawlynrei, Nongrim hills, Laitumkhrah, Lachumiere.The Umkhrah River joins with Umshyrpi River at the northwest direction of Shillong city to form the Wah Ro-Ro. The Wah Ro-Ro finally discharges itself into the Umiam River, which is the main source of water to Umiam reservoir. (From https://megspcb.gov.in)

  • Primary Education in the Khasi and Jaintia Hills: Its Socio-Cultural Roots and Early History (1993)

    Here is an excerpt from the Introduction of the book Primary Education in the Khasi and Jaintia Hills: Its Socio-Cultural Roots and Early History (1993) written by E. Weston Dkhar. Dkhar is a prolific author of several books focusing on Khasi folklore and history.

    E. Weston Dkhar says: "Documents and maps indicate that the Khasi territory once extended to the Brahmaputra to the North and the greater part of the Surma Valley to the South. Kamakhya hills, where the Kamakhya temple stands, was known to the Khasis as "U Lum ka Meikha" or "The Grand Aunt's Hillock' (to mark the boundary) and many of the towns in the Kamrup District, Nowgong & District and Sylhet District like Kiew-hati (modern spelling Gauhati or Guwahati) meaning, "to ride on the elephant" or "to begin the journey by riding on elephant": Bordwar, Padwa, Jaintiapur, Shati (Chuttack), Shella-bari (Sylhet) and others were once the principal towns of the Khasis or their chief trading centres. The Lake Shati where the town of Chuttack stands belonged to Ka Shati, the wife of U Khang of Mustoh village, the founder of that village sixteen generations from hence."

    The excerpt discusses the borders of Khasi territory that stretched from the Brahmaputra river in the north to the Surma Valley in the south. The Surma River is a major river in Bangladesh, part of the Surma-Meghna River System. It starts when the Barak River (as it is known in Manipur) from Northeast India, divides at the Bangladesh border into the Surma and the Kushiyara rivers.

    Nowgong District is what we know as Nagaon District. Sylhet district was established on 3rd January 1782, and until 1878 it was part of Bengal province. In that year, Sylhet was included in the newly created Assam Province, and it remained as part of Assam up to 1947.

    It is intriguing to know that Khasi territory was much larger than we know it today. We definitely need to find out more about this! If anyone knows more please feel free to tell us in the comments section 😃😃

    Additional source: Wikipedia

  • “Funeral Nights” by Kynpham Sing Nongkynrih

    Funeral Nights by Kynpham Sing Nongkynrih has been receiving wonderful reviews by writers as well as readers 😀😀

    The book is based on "Ka Phor Sorat" which is a funeral ceremony which was performed in the village of Nongshyrkon. We are so excited to read this book! It is available on amazon.in

    Dr. Kynpham Sing Nongkynrih is currently a Professor in the Department of English, North-Eastern Hill University, Shillong.

  • Ki Rukom Peit or Different Kinds of Looks

    "Peit kling kling klang klang" ka mut kaba peit shane shane shatai shatai/ to look around frantically.

    "Peit kliaw" ka mut haba peit bad da husiar bha/ to look or watch carefully.

    "Peit ngoid" ka mut kaba peit shisien bad jah noh/ to peep.

    "Peit matdong" ka mut kaba peit sniew/ to look with bad intentions.

    "Peit tliw" ka mut haba peit sah hajuh kumba pyrkhat ne dom/ looking or staring in the same place while deep in thought or in anger.

    "Peit pyrman" ka mut ba peit bniah bad da bishar artat/ to look meticulously and observing

    minutely.

    "Peit shongshan" ka mut haba peit shlip bad mut sniew/ to look suspiciously.

    "Peit tynghong" ka mut haba peit bad ang lyngngoh kumba ym ju ïohi/ to look in surprise or bewilderment as if one has never seen something.

    "Ki Rukom Peit" or Different Kinds of Looks 🧐😮😐😳 The expressions on people's faces tell us a lot about them or how they're feeling. Here are a few Khasi descriptions of facial expressions.

    🟡 Source: Ka Dienshonhi: The Khasi Encyclopaedic Dictionary by Rev. Dr. Ïarington Kharkongor

    🟡 Translated into English by @speakyourroots

  • “Ka Sati Sharyngkuid” or “The Sharyngkuid Ring”

    La don ha kawei ka shnong uwei u samla uba jaipdeh shibun. U kpa jong u, u long u mahajon bah ha kata ka shnong; hynrei ynda u la ïohi ïa ki rukom lut phut u khun jong u, u la ai ïa u shihajar tyngka bad u ong ïa u ba un leit khaii sha ki ri kiba jngai. Une u samla u la poi ha kawei ka shnong bad u leit sah ha kawei ka ïing basa. Hangne u la ïohi ïa ki para shong basa ba ki la pynshitom ïa kawei ka khnai kaba ki set hapoh ka ruh nar. Uta u samla u la sngew synei shibun ïa ka khnai bad u la ong ïa ki ba un ai shispah tyngka lada ki pyllait noh ïa kata ka khnai. Kita ki briew ki nang ïa tharai ba u shu kren kai hynrei ynda ki la ïohi shisha ba u mut ban siewspah ïa ka khnai ki ïa rkhie beiñ ïa ka jingbieit jong u bad ki ïa pyllait noh ynda u la siew ïa ki kumba u la kular. Kata ka khnai ka tang shu lait napoh ruh ka la ainguh ïa uta u nongpyllait im jong ka bad ka kular ban long ka mraw jong u katba u dang im ka ong artad ba lano ma ka sngi ka lah ban wan shat kylliang ka bok ba kan ïoh lad sa ma ka ban ïarap ïa u ynda u poi ha kano kano ka khim.

    Kum lashai uta u briew u la mih na kata ka shnong bad u la leit poi harud kawei ka wah. Hangta u lap ïa ki nongtong jar ba ki ker kut ia uwei u ksih da la ka jar. Ynda u la ngat u ksih hapoh jar u la kyrpad kat lah kat ïaï ïa ki ba kin pyllait noh ïa u: hynrei kim sngap ïa u haduh ba un da siew pat shispah tyngka sa na ka bynta u ksih. Ynda u ksih u la lait na ka tyrsim jong ka jingïap u ruh u la kular ban bud ban shakri ïa uta u briew katba u dang im. Uta u samla u la leit poi sa ha kawei pat ka shnong bad hangne u lap la ki briew khrui ki ïeng ban pynsalia ïa kawei ka khlieng kaba ki la ngat da kawei ka shangkhawiah. Ïa kane ka khlieng ruh u la pyllait da kaba siew tyngka bad ka ruh ka la bud ïa u.

    Ha kawei pat ka shnong u la lap sa ïa ki briew kine ki ïabah la ki diengtangon bad ki ïabeh ïa uwei u bseiñ uba heh. Ïa une u bseiñ ruh u la pyllait im kumjuh da kaba siew tyngka. Une u bseiñ uba la don ha tmier ka jingïap u la pynpaw ka jingsngewnguh kaba khraw ïa u nongpyllait im jong u. Ynda u la kular ban long mraw jong une u briew u la ïawer ïa u ban leit kai sha ïing ki kmie ki kpa jong u, u ong artat ba kin ym pep ban pynpaw kum ka dak ka jingainguh ïa ka mynsiem basbun jong u da kaba ai eiei kaba kordor ïa u. Uta u samla u la sngew ma her ban leit rung shapoh ka krem jong ki bseiñ. Hynrei uta u bseiñ u la ong ba ym donkam ban tieng ei ei. U ong ba u long u khun marwei jong u kpa bad ka kmie jong u bad ba ki la thep lut ïa ka mynsiem ha u. Ynda u la kren shngaiñ eh une u khun bseiñ uta u briew u la kohnguh ban leit. Hynrei shuwa ba kin leit u khun bseiñ u la bthah ïa u briew ba lada ka kmie jong u kan tyrwa ei ei ïa u, u dei ban pan tang ka sati kaba ka deng ha la u tdong.

    Kumta baroh lang ki la ïa leit bad tad shu poi uta u briew bad kita ki mrad jong u, u la ïohsngew sa tang ka pyrsad bad byrngem na kita ki bseiñ kaba la sngew triem her. Uta u briew u la kïuh that bad la ka thap phet. Hynrei ynda kita ki bseiñ ki la ïamih napoh thliew bad la sngewthuh na la u khun ba u la lait im da ka jingleh isynei jong uta u briew na ka shla ka bym tip shuh ki shu jem jai jai bad ki khroh ia uta u briew bad ki lok jong u ba kin ïaleit peit kai ïa ka ïing ka sem jong ki. Ki ïa bud ïa kita ki bseiñ bad ki la ïapar napoh thliew. Hynrei katba ki nang ïangam shapoh ramew kata ka thliew ka nangheh nangheh bad khadduh, ki la poi ha kaba i kum ka ïing kaba phyrnai khrek bad kaba dap da ki mar ksiar ki mar kordor suda. Ki kynja jingbam ruh kine ki bym tip skit shuh haduh la i kumba la lum lut ïa ka khleiñ jong ka mariang hapoh kata ka ïing poh ramew. Kita ki bseiñ ki la pynbam khawai ïa uta u briew bad ïa kita ki mrad jong u da kita ki jingbam. Ynda la dep kita ki men bseiñ ki la pynpaw ïa ka jingsngewnguh ïa uta u briew namar ki jingpyllait im jong u; bad ki ong ban ai ïa u kano kano kaba u mon ban pan na ki.

    Kumba la bthah ïa u da uta u khun bseiñ, uta u briew u la pan da kata ka sati kaba na u tdong jong ka bseiñ kmie. Kita ki bseiñ ki la shaïong hi ngaiñ u tad shu pan da ka sati. Ka la ong ka kmie bseiñ ia u, "Ko hep khun bynriew, phi la pan ka jingpan kaba eh shibun: namar kane ka sati ka dei ka synjat shong kurim jong ngi. Hynrei haba phi la pyllait kat ïa ka jingim u khun thep mynsiem jong ngi, phi la dei hok keiñ ban bat ïa ka naduh mynta. Ngin pyndeng kein ïa ka ha ka tiduh jong phi bad kynmaw ba la phi kwah eiei ha ka pyrthei ne lada haba phi don ha kano kano ka khim, phi dei tang ban shim nam ha kane ka sati bad phin ïoh shisyndon ïa la jingkwah bad phin lait ruh na kano kano ka jingkhim. Ngin pynong tang kane kawei ïaphi: wat khlad ha ban da lei lei na kane ka sati; namar, ha kata ka sngi ba phin khlad na ka, jynjar bakhraw kan ngat ha phi."

    Uta u nongkhaii, ryngkat bad ki lok jong u, u la mih na ïing jong ki bseiñ bad u la leit poi ha kliar jong uwei u lum uba don hapdeng ka ri kaba dap da ki them bad ki wah kiba itynnad. Hangne ki syntiew ki phuh man la u bnai baroh shisnem bad ki sim man ka jaid ki wan poi na kylleng ka pyrthei ban pyndap ia ka bneng da ki sur u jingrwai bathiang jong ki. Ynda u la shong ha kliar jong une u lum, une u samla u la sei la ka sati bad u la ong "Ha ka kyrteng ka nam jong ka sati sharyngkuid kaba nga ioh na u dong jong ka seiñ pun, ai ba kan long halor une u lum kyndiang ka ïing dulan paki kaba itynnad tam ha ka pyrthei". Ha ka shikhyllipmat ka mih hangta da ka ïing kaba thaba khrek bad ithiang sat ban peit. U la ong pat ban ïoh da ki mraw shynrang bad kynthei kiba la pynriam bha bad ban pyndap ïa ka ïing da ki jingbam kiba bang tam ha pyrthei. Tang mar kumta, ka ïing ka la dap da ki shakri shakor kiba i phuli i phieng bha bad ki kudam baroh ki dap da u khaw u kba bad ki jingbam kiba kordor tam ha ka pyrthei.

    Khadduh eh, u la shim nam biang da kata ka sati ban wan poi da ka thei sotti kaba bhabriew tam ha ka pyrthei ban long ka tnga jong u. Mar kumta shu wan mih da ka thei samla kaba la dap thew bha ban peit naduh khlieh haduh kjat, ka jingriam ruh kaba la i ïadei dur bha bad ka rynïeng ka briew, ha ka phuh mat ha ka rkhie rymmuiñ i kum ban shu pyndap ïa kata ka jaka baroh da ka jingsngewbha bad kmen suda. Kata ka samla ka la long ka tnga jong uta u briew, bad ki la ïa shong suk shong saiñ haduh shibnai khlem da jia ei ei ka ban pynkhuslai ïa ki.

    Hynrei ynda la dap shibnai une u riewbha bok u la sngew salia ban shu shong bad u la ong ia la ka lok ba un leit beh mrad noh bad un leit jah na ling haduh shitaïew. Ka tnga jong u ka la khang la u katba lah, hynrei um sngap. Ynda u la lah khreh lah khrum baroh u la mih na ïing, u da ïalam ïa kita ki mrad kiba u la lah siewspah bad baroh ki shakri shakor jong u. Hynrei shuwa ba un mih na ïing, u la ong ïa ka ba kan ym khuslai eiei, namar un ai pynbat ha ka ïa ka sati jadu kaba u la ïoh na ka tdong jong u bseiñ, bad lada kan shu shim nam ha kata ka sati, kan ïada ïa ka na ki jingma baroh bad kan ïoh ruh kat kaba ka kwah ha ka pyrthei.

    Harud bad sawdong ïa une u lum ha uba la mih kata ka ïing jadu, don kawei ka wah bah. Ha shiliang kane ka wah, hapoh khlaw shajngai bah, la don u majikor uba shong marwei ha ka ïing trep. Une u majikor u la sngewthuh da kaba peit thuh ïa ka jingmih kynsan jong kane ka ïing bad ïa ka rukom jong kiba shong ha ka, ba ka don ka borjadu aïu re aïu kaba lah ban thaw kat kane ka kam phylla. U la tip, ruh, da la ki jingkhan myntro ba ka don ka sati kaba phylla ha ka pyrthei hynrei kaba eh than ïa uno uno u briew ban ïoh namar ba la ai bat ïa ka ha ki thlen ki rakot. Namarkata u ju leit syntiat man ka sngi ïa u trai jong kane ka ïing bad ha kawei ka por u la ïohi ïa ka sati kaba phylla kaba u deng ha la ka tiduh. Ynda une u briew u la leit beh mrad, une u majikor u la pynkylla dur ïalade kum u pukirblei bad u la leit khrong khaw na ka tnga jong u, bad u la kylli shaphang u tnga jong ka bad balei u shu iehnoh ïa ka marwei kum ha kata ka jaka kaba kynjah. Kane ka briew kaba lui lui ka la ïathuh ïa u shaphang ka jingleit beh mrad u tnga jong ka bad shaphang kata ka sati kaba phylla kaba u la pyndeng ha ka kti jong ka.

    Uta u majikor u la leh kum uba kwah eh ban da khmih thuh bha ïa ka sati kaba pher kum kata haduh ba ka la kum sei bloit ia kata ka sati. Hangta hi uta u majikor ruh u knieh bad phet bak. U la mareh haduh ba u la poi sha shiliang kata ka wah. Hangta u la shim nam ia kata ka sati bad u la ong ban pynkynriah noh shapoh khlaw ha ka jaka ba shong ma u ia kata ka ïing. Mar kumta, kata ïing ka shu her kynsan na uta u lum bad ka la poi ha ka jaka shong uta u majikor, bak sha shiliang wah. Ynda kata ïing ka la poi sha shiliang wah kane ka briew kaba bieit ka la pan biang ia kata ka sati. Uta u majikor u ong pynban ba u la ïoh bat ma u ïa kaj ingim jong ka bad ka jong u tnga jong ka bad ba sah sa tang kawei ka lad ïa ka ban pynslem la ki sngi ha ka pyrthei bad kata ka long tang da kaba keiñnoh ban pyrkhat shaphang u tnga jong ka bad da kaba kohnguh ban ïa poi kurim bad u. Kata ka briew ka la lynñiar kat lah kat ïai, ka phut ia la u shñiuh, bad ka tim ïa une u dusmon u beiman; hynrei u pat u shu rkhie ia ka bad u ong. "Ngan ap ha ban da thanda ka mynsiem jong phi: phin phet shaei pat na ka kti jong nga"

    Uta u nongleit beh mrad u la wan phai na khlaw ynda bun sngi bad khlem ïoh siat kawei ka mrad ruh. U la wan phai bad ka thait ka jrem ka bym lah ong shuh. Ynda u la poi ha ka jaka ba ju don ka ïing jong u ka kliar lum ka la jyrngam kum mynshuwa, hynrei ka ïing bad ka tnga jong u kim don shuh. Ka khnai, ka khlieng, u ksih bad u bseiñ ki la ïa pynlong dorbar bad ynda ki la ïa pyrkhat slem ki la ong ba kin siew kylliang ïa ka jinglehsbun jong u da kaba ki wad bad pynpoi biang ïa ka ïing jong u bad ka tnga jong u. Nyngkong eh ka her bak ka khlieng ban leit ingoh shano ka la kah ka ïing bad kata ka briew. Jngai eh ka her namar kam shym wan poi haduh ban da sep hi ngaiñ ka sngi. Ynda ka wan phai ka ïathuh ïa la u kynrad bad ïa la ki lok ba ka leit poi haduh kata ka ïing bad ba kata ka ïing ka la poi sha kawei pat ka hima kaba jngai bah nangta. Ka ïathuh ruh ïa kaba ka la ïohi bad ïohsngew bad baroh shaphang uta u majikor bad ki jingbyrngem byrsit jong u ia kata ka thei, Hynrei ka khlieng ka la ong. "Un nym lah haduh ban da iap ban pynkohguh ïa ka ban ïapoi kha bad u.

    Baroh shimiet ki la ïa pyrkhat kumno ban ïoh pat ïa kata ka sati na uta u majikor namar ka khlieng ka la ïohi ba u deng ïa ka ha la ka kti. Kum lashai mynstep, ka khnai, ka khlieng, u ksih bad u bseiñ ki la ïamih ban leit wad ïa kata ka sati. Ynda ki la laid bunsngi ki la ïapoi ha kata ka khlaw ha kaba don kata ka ïing bad ki la syntiat ïa ka ïaid ka ïeng jong uta u briew baroh shi janmiet ha kata ka sngi kaba ki ïapoi. Ynda miet ka khnai ka la pong thliew bad ka la nang ap peit syntiat na ita i thliew ïa ki kam jong u shuwa ba un thiah. Shuwa ba un thiah ka khnai ka la ïohi ba u loit ïa ka sati na la ka kti bad u kbum khop hapoh shyntur. Ka khnai ka la ap haduh ba un da ïohthiah. Ynda ka la ïohi ba u la ïohthiah bha ka la par sor bad ynda ka la shong halor ka syngkhlieh ka la pynphai mian mian ïa la u tong bad ynda ka la pynrung hapoh thliew khmut ka la tynruh kynsan shaduh shapoh eh. Mar kumta uta u briew a synriah bhuk bad hamar ba u synriah ka mih boit ka sati napoh shyntur jong u bad ka sied shajan thliew ba ka la lah pong ka khnai. Hangta ka mareh bran haduh ka sati, ka tang shu la shim ïa ka, ka mih pynstet na ka thliew sha khyndew.

    U ksih, ka khlieng bad u bseiñ ki nang ïa ap shabar kata ka thliew katba ka khnai ka dang trei kam hapoh. Ka jingsngewbha jong ki ka long kaba khraw shibun eh ynda ki ïohi ba ka wan phai bad ka sati ha ka shyntur jong ka bad ba ka buit jong ka la lah haduh katta ia ka buit thok jong u majikor. Kum lashai ki la ïa kut lang ba ka khlieng kan rieh, ïa ka sati ha ka shyntur jong ka bad ba kan her stet katba lah sha u kynrad. Ka khlieng ka la dait ia ka sati ha ka shyntur jong ka. Hynrei hamar ba ka poi hapdeng kawei ka wah ka la kum ang ïa ka shyntur bad kata ka sati ka la hap plom hapdeng ka thwei kaba heh bad jylliew shibun. Ka tad shu hap ha um u dohkha uba heh u la kynrup bad u nguid ïa ka sati. Ka khlieng ka la leit phai sha la ki lok bad ka la ïathuh ia ki ïa kane ka jingjia ba sniew bok. Hangta ki la ïa pyrkhat kumno ban ïaleh ban ïoh pat ïa ka sati. Ki la ïakut ba u ksih un pynmih ïa ki dohkha baroh sha sla um haduh ban da lap ïa kata kaba nguid ïa kata ka sati; u bseiñ un tyrsuh bad khura ïa ki dohkha napoh ka krem da ka tong khnang ba kin mih sha madan ba un ïoh kem u ksih; tat shu pynmih u ksih ïa ka dohkha ha sla um ka khlieng kan rong ïa ki sha ryngkew, bad ka khnai tad shu poi sha ryngkew; kan puid ïa ka kpoh bad ka snier jong ki ban dup lap ïa ka sati.

    Kum lashai mynstep ki la ïa sdang ia la ka kam. U ksih u la sei bun spah tylli ki dohkha, hynrei um shym lap satia ïa kata ka sati hapoh kpoh jong kano kano ka dohkha. Lajan lut baroh ki khabah ha kata ka thwei; sah sa tang uwei uba heh tam, ïa une u dohkha u ksih u la ïaleh baroh shisngi bad haba khatduh u ïoh pyniap ïa u bad u la ring ïa u sha ryngkew. Ynda ka khnai ka la puid ïa ka snier jong u, ki la lap hangta ïa ka sati bad ka jingkmen jong ki hangta ka bym lah ong shuh. Ka khnai kam ai shuh ba kan rah ka khlieng, kum mynshuwa ïa ka sati: hynrei ka la ong ba kan kbum ïoh ka hap da kaba ka khlieng kan rong ïa ka khnai ha ki tyrsim jong ka sha u kynrad jong ki. Ki la poi suk pat sha u da kaba her. Hangta ka khnai ka la khlei ïa ka sati ha khmat jong u bad mano ba lah ban ong haduh katno ka jingkmen jong uta briew ynda u la ïoh pat ïa la ka sati da ka jingleh shitom jong ki lok kiba u la siewspah bad leh sbun. Khlem da pynslem shuh uta u briew u la shim nam da kata ka sati bad ha ka shikhyllipmat hi pynpoi biang ïa ka ling bad ka tnga jong u ryngkat bad ki shakri jong u baroh.

    Nangta u la shim nam biang da kata ka sati bad u la ong ba ïa uta u majikor ban bret sha kata ka wah ba un ïap jyllop hangta bad ban bam ki dohkha ïa u. U ksuid jong kata ka wah u la leit shim ïa uta u majikor na u ñiuh trong bad u la rong ïa u haduh sahit bneng bad nangta u la pynhap ïa u hamar pdeng kata ka thwei ha kaba ka sati ka la hap. Ynda la pynkynriah noh kumne ïa uta u majikor uta u briew bad ka tnga jong u ki la ïashong suk shong saiñ ha kata ka ïing jadu halor uta u lum. Ki la kha bun ngut ki khun shynrang bad kynthei. Kata ka khnai, ka khlieng, u ksih bad u bseiñ ki la shong ïa sah ryngkat bad ki bun snem. Bad ynda ka samoi jingim pyrthei ka la wai la pynkynriah ïa ki baroh sha kata ka ri jadu kaba don sha lyndet ka wah jingiap bad hangta ki jynjar bad khuslai jong kane ka pyrthei bad ka doh kam lah ktah shuh ïa ki.

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    There was once a young man who was very lazy. So his father, who was a wealthy trader, decided to give him 1000 rupees so that he would also learn to trade and do business. The young man left home and stayed at an inn. There he saw people pestering a rat in a cage. The man felt sorry for the rat and said that he would pay a hundred rupees if they set it free. The people thought he was joking but when they saw the money he was willing to pay laughed at his stupidity and let the rat go. The rat who was spared from death vowed that it would be the man's slave as long as it was alive and that one day it would be able to return the good he did.

    The next day the man came upon a river and there he found fishermen who had caught an otter. The man begged them to let go of the otter but they didn't listen to him until he gave them one hundred rupees. Again the otter was so grateful that he vowed to serve the man as long as he was alive. When the young man reached another village, people were pestering a vulture who had fallen into a trap. With the vulture too, the young man paid money for its freedom and the vulture vowed to follow him.

    In another place the man found that people were carrying clubs and wooden sticks, chasing a big snake. With this snake too, the man paid money so people would leave it alone. The snake was so happy to be alive that he too promised the man to be his slave. He also offered to take the man to his parents' home, saying that they would definitely give him something valuable in return for their son's life. The young man was horrified at the thought of going to the snakes' cave but the young snake said that he should not be scared because the snake was his parents' only child and that they loved him deeply. The man's fear subsided a little after hearing what the snake said. Before going however, the snake told the man that if his mother offered him anything, that he should ask for the ring she wore on her tail.

    When the man and his beasts reached the snake's cave, he could hear angry hissing from the snake's parents. He became so terrified that he began to tremble and was going to run away. But when the snake's parents came to know what the man had done for their son all their hissing stopped and they immediately coaxed him and his friends to come to their home. So as they followed the snakes into the earth they had to crawl into a hole. But as they proceeded the hole became bigger and bigger until they reached a home that was glittering with precious stones and gold. The abundance of food too seemed that all the riches of nature were in that place. The snakes gave the man and his beasts the food to eat. When they had finished, the snakes expressed their gratitude for saving their son and said that he could ask for anything he wanted from them.

    As instructed by the young snake, the man asked for the ring that the mother snake wore on her tail. On hearing this, they were shocked and didn't know why he asked for the ring. The mother snake then said that what the man asked for was a hard request to grant because the ring was their wedding ring. But because he had saved their son's life, he had the right to possess it , thereafter. She added that they would make him wear it in his little finger and if he wanted anything or was in a crisis, he only had to take the name of the ring and he would get what he wanted or the crisis would be lifted. Finally, they said that he should never part with the ring because on the day that he does, untold suffering and hardship would befall on him.

    When the man and his beasts left, they came upon a beautiful hill surrounded by bountiful valleys and flowing rivers. There were flowers which bloomed every month throughout the year and birds of all kinds from all over the world came to fill the place with their songs. As he sat on the hill the man took the name of the sharyngkuid ring and asked for a the most beautiful mansion in the world on the hill. In an instant there appeared before him a mansion that glistened in beauty. He then asked for male and female slaves and also for the most delicious food in all the world. In a second all this appeared in the mansion in abundance.

    Finally, the man asked for a beautiful woman who would be his wife. In that moment, there appeared a gorgeous woman with clothes that suited her stature and bearing, her face smiling and happy, almost as if her beauty and joy would fill up the whole place. So this woman became the man's wife and they lived happily for a month with no worries troubling them. The man became tired of sitting at home and decided to go hunting and told his wife that he would be gone for a week. His wife told him not to go but he did not listen. When he was ready he took with him the beasts he saved and his slaves. But before leaving, the man told his wife not to worry because he would give her the magical ring that he got from the snake and that if she took its name, the ring would protect her and she would also get whatever she wanted.

    Flowing around the hill where the mansion stood was a big river. Across the river, deep in the forest lived a magician. The magician had understood that there was something out of the ordinary that had happened with the appearance of the mansion and the people living in it. He also knew that there existed an enchanted ring in the world which was extremely difficult for any human to possess because it was given to snakes and demons to possess. So everyday the magician would spy on the mansion and its owners and he noticed that the man wore the enchanted ring on his little finger. When the man had gone hunting, the magician transformed himself into a fakir and begged for rice from the man's wife. Slyly he asked her about her husband and why he left her alone in such a place. The woman in her innocence told him that her husband had gone hunting and she also told him about the enchanted ring that he gave her to wear.

    The magician behaved as if he wanted to see the mysterious ring and in the instant the man's wife took it out, he snatched it from her and ran off. The magician ran till he crossed the river. There he took the name of the Sharyngkuid ring saying that the mansion should appear where he was along with everything in it. In an instant the mansion came to where he was and the man's wife came out asking for the ring. The magician said instead that he now had the power to control her life and now the only way to survive was that she become his wife. The woman screamed and pulled her hair in despair but the magician only laughed and said that he would wait till she calmed down because she will realise there is no way out for her.

    The man returned without any kill, feeling extremely fatigued. When he reached the place the mansion had vanished. The rat, the vulture, the otter and the snake met together to think about how to help their master and to repay him for the good he did for them. And so they decided to find his lost wife and mansion. The vulture took on the responsibility to fly and search for the mansion. It flew far and finally reached the place where the mansion now stood. When it returned the sun had already set and it told them that the mansion was now in a different hima which was far away from where they were. The vulture also told them what it had seen and heard, the threats of the magician to their master's wife.

    The four beasts thought all night of how to get back the ring from the magician because the vulture saw that he wore it on his finger. The next day they left to find the mansion. After many days they reached the mansion and began to spy on the magician's activities the whole evening. The rat burrowed a hole and saw that the magician put the ring into his mouth before he slept. Waiting till he fell asleep, the rat climbed up on his pillow and inserted its tail into his nose and with one swift move the rat made the magician sneeze which sent the ring flying to the ground near the hole the rat had burrowed. The rat then ran to the ring, took it and left through the hole.

    The otter, the vulture and the snake were waiting outside for the rat. They were delighted to see the ring in the rat's mouth and that the wile of the rat was greater than the wiles of the magician. It was decided that the vulture would carry the ring in its mouth and fly to their master with it. But as luck would have it, the ring fell into a deep and wide pool. In that instant a huge fish swallowed the ring. The vulture returned to its friends and told them what had happened. It was decided that the otter would rake up the fishes from the water, the snake would also take out fish from the underwater caves so that the otter could catch them. Once they were out of the water the vulture would catch the fish and the rat would cut open the bellies of the fish till they found the ring.

    The next day they started with their work with the otter throwing up hundreds of fish but the ring could not be found. The fish in the pool had almost finished but there was one big fish left and when they could capture it, lo and behold, they found the ring. Their joy could not be contained. The rat did not allow the vulture to keep the ring in its mouth anymore but decided to keep the ring in its own mouth while the vulture held it by its talons. Once they reached their master he was so happy that the ring was procured by the hard work of his friends whom he had saved once. Without wasting time, he took the name of the ring and in a moment the mansion, his wife and their servants were back with him.

    Once again the man took the name of the ring saying that the magician be taken to the river, that he drown in it and be eaten by the fish. The demon of the river took the magician by the hair on his head, swung him to the sky and threw him into the pool where the ring fell. The man and his wife lived in peace thereafter and had many sons and daughters. The rat, the vulture, the otter and the snake lived with them for many years. When they finally died, they were taken to the magical realm which was beyond the river of death, where the suffering and trouble of the world and the flesh could touch them no more.

    "Ka Sati Sharyngkuid" or "The Sharyngkuid ring" appears in U Mawpun Jingtip compiled by Denzille Bareh and published in 1956.

    English translation by @speakyourroots

    No part of the English translation may be reproduced in any form without the consent of the author. All material for this content has been researched and translated by @speakyourroots

  • 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.

  • Rangbah Joit

    Ngi ju ong "Rangbah Joit!" haba ki khynnah ki synriah. Kane ka rukom kren ka long kum ka jingkyntu ïa ki hep barit ba kin heh kin san, ba kin koit kin khiah.

    The Khasi word "Rangbah" means an adult or a grown up. The word "joit" means to do (or act) something immediately or quickly and also implies the motion of standing or moving up. Together the words form a phrase that is said when a child sneezes. When said after a child sneezes, the phrase is a kind of exhortation for the child to grow and develop in good health and spirit, without obstacles.

    Here are some responses to sneezing from different countries:

    In Dutch they say "Gezondheid" which means "Health!", the equivalent of "Gesundheit" as said in English or if the person has sneezed three times "(Drie keer) morgen mooi weer" which means "(Three times) the weather will be nice tomorrow."

    In Albanian they say "Shёndet" (shuhn-det) which means "Health!".

    In Assamese they say মঙ্গল হওক (môngôl hôwk) which means "May good happen."

    In Bulgarian they say "Наздраве" (Nazdrave) meaning "To your health" or "Cheers".

    In Cambodian they say សុខភាព (sokhpheap) which means "Health".

    In Hawaiian they say "Kihe", "a mauli ola", or simply "Ola" meaning "Sneeze, and you shall live", or simply "live"

    "Rangbah Joit!" is an expression in Khasi that is said when a child sneezes. It echoes a sense of comfort and well-being that is a great way to make a child feel! 🧍🧍🌻🌻

  • Nongwar village

    These pictures of Nongwar village have been sent by @dapp_theguyfromthehills 😀😀😀🌄🌄 Thank you for sending your beautiful pictures!

    Before we travel the world, let's travel our own homeland!

    @dapp_theguyfromthehills says "Nongwar is situated 18 kilometres from the Sub-district headquarter of Shella Bholaganj. The village has a population of 750 people and about 301 houses. Nongwar is surrounded by hills on three sides. The hills of Mawsynram and Nongtrai and the plains of Bangladesh can clearly be seen from the village."

  • Sohpairah

    "Sohpairah '' or soap nut is a wild tree found in some parts of Meghalaya. It is locally known as "Sohpairah" in Khasi and "Sohpinrah'' in Pnar. The fruits (nuts) have been extensively used as soap by the people of Meghalaya for more than centuries. It is believed that during the olden days, the Khasis and Pnars used Sohpairah as a washing agent to wash clothes, utensils, jewellery and also for bathing. In Jaintia hills particularly, Sohpairah was traditionally used for cleansing dead bodies.

    Sohpairah is an amazing natural detergent due to a natural cleaning essence that is contained in their shell. When soap was not widely available, the Khasis used Sohpairah to wash their clothes and the water soaked in Sohpairah was also used to wash hair. It is the most effective way of washing clothes as compared to chemical detergents. They are soaked in water and this soapy water is then used to wash clothes. This water can also be used to wash hair. So Sohpairah is a great substitute for shampoo!

    The soap nuts are the fruits of a small tree called Sapindus Mukorossi. Once picked and dried in the sun, the shells contain a natural cleaning agent called saponin that produces an effect comparable to soap. The Sapindus tree grows in hard environmental conditions and protects its native areas from erosion. It is incredibly resilient to diseases and does not need any fertilizer or chemical pesticides.

    "U Sohpairah" is a natural organic way of washing that Khasis used in the past. How many of us still use this now? 🧽🧼

    Sources:

    https://earthbits.com/blogs/earthbits/a-guide-to-soapnuts-what-are-soap-nuts-and-how-to-use-them

    https://megbrdc.nic.in

  • “Ka Um Bad Ki Deiriti Ha Ka Meirisawkun” (Water and Culture In the Environment) (Volume II, 2008)

    Ïa kine la sot na ka lynnong "Ka Um bad Ka Tynrai ki Kyrteng Kur" (Water and Origin Of Clan Names) na ka kot Ka Um bad ki Deiriti ha ka Meirisawkun by Dondor Giri Nongkhlaw (2008):

    Katkum u Spiton Kharakor (1981) ha ka kot jong u "Ki Khun ki Ksiew a Hynñiewtrep" la shem ba don ki kur ba la ïoh kyrteng na ka um, ka wah, ka myn bad ka am.

    Ki kur ba la sdang da ka 'um' na khmat ki don khadlai kur bad kine ki long ka kur Umbah, Umblah, Umdong, Umdoh, Umdor, Umdung, Umyiap, Umladkur, Umlong, Umsong, Umsohbar, Umthlu bad Umwai.

    Ki kur ba la sdang da ka ktien 'wah' ki don khaddar kur bad kine ki long ka kur Wahksi, Wahksing, Wahlang, Wahlang mawleiñ, Wahlang pahsyntiew, Wahlang ryntathiang, Wahrait, Wahrih, Wahrit, Wahshah, Wahshrieh bad Wahspeh.

    Ki kur ba la sang da ka 'am' na khmat ki don shiphew kur bad kine ki long ka kur Amkhlaw, Amkhlow, Amksang, Amkoi, Amded, Amdep, Amora, Amse bad Amwai.

    Nangta sa ki kur ba sang da ka 'myn' ki don jin haduh arphew hynñiew kur bad kine ki long ka kur Mynbah, Mynbon, Mynkseh, Mynieng, Mynjar, Mynnar, Myniar, Mynrap, Mynriang, Mynrieng, Mynriem, Mynring, Mynsang, Mynskut, Mynsni, Mynso, Mynso-shangpung, Mynsong, Myntdu, Mynteng, Mynthang, Mynthliang, Mynthlong, Mynthlu, Mynthong, Mynthui bad Myntlang.

    Ban sngewthuh ïa kane ka jingïasnoh ka kyrteng kur bad ki jnit ka mariang bad ruh bad ki deiriti ngin ïa shim tang kawei ar tylli ki kur kum ka nuksa.Tharai, lada ngi shim da ka kur Amkhlaw, Umyiap, Wahksing bad Mynthlong ka biang ban ïa batai bad pyni nia.

    Kat kum ka tyllong kyntien ka kur Amkhlaw ka long ka kyntien ba la oh na ka 'am' bad 'khlaw'. Kane ka pyni ba ka kur ka don jingïadei bad ka um bad ka khlaw. Baroh ar, ka um ne am bad khlaw, ki dei ki jnit ka meirisawkun, kaba mut, lehse, ba ka kur Amkhlaw ka long ka kur kaba la buhai nyngkong ha ka jaka ba jan ka um bad ka khlaw.

    Ka kur Umyiap, katkum ka tyllong kyntien, ka thew ka um bad u shyiap kiba baroh ar ki long ki jnit ka meirisawkun, ha kaba lah ban long ba kine ki kur ki la buhai nyngkong ha ki jaka ba don ka um bad u shyiap.

    Nangta, ka kur Wahksing, katkum ka tyllong kyntien, ka long ka kur ba la ïoh kyrteng na ka wah bad ka ksing. Hangne, ka wah ka long ka jnit jong ka meirisawkun, katba ksing pat ka dei ka bynta jong ka deiriti. Kumta kane ka kur ka la oh kyrteng kur na ka wah bad ka ksing. Hangne ksing ka thew ïa ka deiriti put deiriti tem.

    Nangta ka kur Mynthlong, ka pyni ba ka kur ka long kaba pyndonkam um, kaba pyndonkam thlong ruh. Hangne thlong ka thew ïa ka deiriti dung kum ka dung kba, dungnei, dungsoh bad ter ter. Namarkata ngi donkam ban nang ïaleh ban wad ban thud ïa ki kyrteng, ïa ki jingmut bad thymmei ki kyrteng kur.

    The following is taken from the chapter entitled "Ka Um bad ka Tynrai Ki Kyrteng Kur" (Water and Origin of Clan Names) from the book Ka Um bad ki Deiriti ha ka Meirisawkun by Donor Giri Nongkhlaw (2008).

    Nongkhlaw cites Spiton Kharakor (1981) from his book Ki Khun Ki Ksiew u Hynñiewtrep where he discusses how some clans received their names from the words "um", "wah", "myn" bad "am".

    The clan names that start with the word "um" are 13 in number and some of them are Umbah, Umsong, Umyiap and Umthlu.

    The clan names that start with the word "wah" are 12 in number and some of them are Wahlang, Wahrait, Wahshrieh and Wahksing.

    The clan names that start with the word "am" are 10 in number and some of them are Amkhlaw, Amkoi, Amdep and Amksang.

    Finally, the clan names that start with the word "myn" are 27 in number and some of them are Mynring, Mynsong, Mynrieng and Mynthlong.

    To understand the connection between the clan name and the elements of nature, Nongkhlaw looks at four clans to discuss this.

    The clan name Amkhlaw comes from the words "am" and "khlaw". This shows that this clan must have settled near "um" or "am" which is water and "khlaw" which is forest.

    The clan name Umyiap refers to "um" that is water and "shyiap" which is sand. This shows that the clan must have settled in a place which has water and sand.

    The clan name Wahksing comes from the words "wah" which means river and "ksing" which means drum. "Wah" is connected to the environment and "ksing" is related to the tradition of music.

    Finally, the clan name Mynthlong comes from the words "myn" which is connected to the use of water and "thlong" which is the traditional mortar for pounding and grinding used by the Khasis. The mortar is a symbol for the traditions of pounding rice, sesame seeds, fruits and others.

    Ka Um Bad Ki Deiriti Ha Ka Meirisawkun (Water and Culture On the Environment)(Volume II, 2008) by Dondor Giri Nongkhlaw is such an interesting book with great information on the intrinsic value of water and the environment to Khasis! 🌅🌅

    🟡 English translation by @speakyourroots