Tag: talklocal

  • Jylliew or June

    “Jylliew" ka thew ïa ka jingdap miar ka um ha ki jylli jong ka wah. "Jyl" ka mut ka “jingjrong" bad " 'liew" ka mut ka "thliew" ne ka "them khohruh-khohram". Haba ong "jylliew" ka mut ba ka um ka la dap miar ïa ka them ne ka thliew khohruh-khohram. Nalor kata, ka ktien "jylliew" ka don ka jingïadei kaba jan eh bad ka "phylliew".

    "Jylliew" ka mut ka jingpyndap um da ka mariang ïa ka them ne thliew khohruh-khohram, katba ka ktien ‘phylliew’ ka mut ka jingpyndap um ha u khiew u bym don ne uba duna um da ka kti u briew ne da kano-kano ka tiar. Ha u Jymmang, ka um ka la sdang ban kiew ha ki jylli jong ka wah katba ha u Jylliew ka um ka la dap miar ha ka phudwah ne wah bah.

    The Khasi word "Jylliew" refers to the fullness of water in parts of a river. "Jyl" means the length of something and " 'liew" means a hole or uneven crevices. When we say "jylliew" it means that water is filled to the brim in a hole or crevice. Besides that, the word "jylliew" has a close connection to the word "phylliew" which means to pour water into a vessel.

    "Jylliew" means the filling up of water by Nature in valleys or uneven crevices, while "phylliew" means the filling up of a vessel with water by hand or using a mug or other utensils. In May, the water rises and fills in the circles of water, while in June water is full to the brim in river beds and rivers.

    This gives a new understanding of the Khasi word "Jylliew" which is the name of the month of June. 🌦️⛈️🌧️🏞️ Jylliew is the swirling depth of water that fills to the brim!

    🟡 Source: Rev. Dr. Ïarington Kharkongor
    🟡 English translation by @speakyourroots

  • Khap tyrsim mynmiet

    Baroh ngi tip ïa kane. 😄😄 Wat lada dang don ngai-ly-ngai ka por ruh ngin ap beit ban khap tyrsim da lah step 💅

    We all know this 😄😄 Even if we have all the time in the world we'll wait for the morning to cut our nails 💅

    The Khasis have a belief that says we should not cut our nails at night. What are your thoughts? 😄

    #khasibelief #khasimemes #speakyourroots #speakyourrootschallenge #talklocal

  • Understanding the Significance of the Megalithic Remains of the Mawphlang Sacred Grove by N. Lyngdoh

    The research article by @naphi_lyngdoh entitled:
    "Understanding the Significance of the Megalithic Remains of the Mawphlang Sacred Grove" has been published in Heritage: Journal of Multidisciplinary Studies in Archaeology 8.2 (2020): 920-940 📝⛏️⚒️📏

    🟡 Please click on the link below to read the research article

    http://www.heritageuniversityofkerala.com/CurrentIssue.aspx?VID=82

    🟡 No part of this article may be reproduced in any form without the consent of the author. If used for citing in research, proper acknowledgement and citation which is accepted should be adhered to. All material for this content has been researched by @naphi_lyngdoh

    The article is a wonderful and interesting read on the megalith culture of the world famous Mawphlang Sacred Grove. Congratulations on your hard work. We wish you more success in the future! 👏👏

    Ngi sngew kmen bad sngew sarong ba ki khun samla jong ngi ki la khih la ksar ban nang pynïar ïa ka jingtip shaphang ka histori bad ka jymbriew la jong 😄🙏

    Naphibahun Lyngdoh is continuing with her research and work. She has completed her Master's in Archaeology and Bachelor's in History. Naphibahun is an alumna of St. Mary's College, Shillong, Meghalaya.

  • Blooh Tayaw

    "Blooh tayaw" toh i rukom klam yong ki Puar iwa mut ya iwon iwon i kám iwa u bru sñiawsuk u u leh, kat kam i jingsñiaw yong o.

    Ye i u ong kamni: "I lai khwe tœ toh i blooh tayaw wot u sœ!"

    Tanqwa toh u kûnmo wa klam ki ki ini i ktien du hawa klam ke hi eh.

    "Blooh tayaw" ka dei ka jingong Pnar kaba lah ban pynkylla sha ka Khasi kum ka "Mluh taïew". Kane ka mut ïa kano kano ka kam kaba u briew u sngewtynnat ban leh kat kum ka jingsngew jong u.

    Ngi lah ban pyndonkam kumne: "Ka leit khwai te ka dei ka blooh tayaw jong u keiñ!"

    Tangba dei ban kynmaw ba kane ka jingong ka dei tang ka rukom kren kai bad haba kren biria.

    "Blooh tayaw" is a Pnar phrase which means any task or hobby a person is fond of and likes to do. It is literally translated as "a weekly salt".

    We can say for instance that if someone is fond of angling, then that is his "blooh tayaw".

    It should be remembered that this phrase is used only in colloquial and casual conversation and not in formal speech.

    Here is a Pnar phrase which is a witty way of referring to a person's hobby or something that he likes to do 🚴⛹️💃🤹 "Blooh tayaw" thus becomes a significant part of someone's way of life and personality. 😄😄

    🟡 Pnar, Khasi and English explication given by @speakyourroots

  • Dapkynthei and Dapshynrang

    Ki kyntien "Dapkynthei" bad "Dapshynrang" ki mut haba biang bad pura ka jinglong kynthei ne shynrang.

    Ngi lah ban bynrap shuh shuh da kaba ong ba ki kyntien "Dapkynthei" bad "Dapshynrang" ki thew ïa ka jinglong bad ka maiñ kynthei ne shynrang kaba dappura ha ka jingkoit jingkhiah, ka jingitynnad, ka jingshongkun bad met bad mynsiem.

    Ka dei ka jinglong jingman kynthei ne shynrang kaba pynpaw shynna ïa ka hok, ka bor bad ka jingstad jong ka kynthei ne u shynrang.

    The words "Dapkynthei" and "Dapshynrang" mean the full and ideal essence of being a woman or a man respectively.

    It may be added that the words "Dapkynthei" and "Dapshynrang" refer to an entirety of charismatic presence in health, in beauty and in the dignity of heart and mind. It is a state of embodying the essence of woman or man, in integrity, strength and wisdom.

    The Khasi words "Dapkynthei" and "Dapshynrang" build an image of a woman and a man both in physical, as well as emotional and mental terms. They imply the roles of woman and man in a distinct way, pointing to their well-being in Khasi society. ♀️♂️

    🟡 Khasi and English explication by @speakyourroots

  • Prehistoric Cultures Through The Lens Of Archaeology: Marco B. Mitri (Excerpt)

    Chapter – 6 The Ethno-archaeology of Sohpet Bneng Hill

    While pursuing historical research with an archaeological approach, the contemporary traditional mode of life can contribute greatly in providing analogy about the ones in the past, since archaeological interpretation basically depends and ultimately rests on analogy. The significance of ethnology in archaeology can be understood from the remarks made by some archaeologists that archaeological reconstruction is an analogy with or without ethnological recourse In order to understand the material culture preserved in traditional practices, ethnoarchaeology? tries to study the possible correlation between the material culture of the people on one side and the unobservable social relations or spiritual life on the other. Thus the material data can be used to integrate knowledge to other non-material or intangible facets of the society which are reflected and embedded in tradition through an approach called folk archaeology! Archaeology can therefore contribute directly towards historical reconstruction when conventional historical sources are lacking or when other forms of preserved traditions require substantial support. By doing so, the mythical notion about the ancient ways of life, particularly the lifestyle of the pre-historic people is significantly reduced.

    Applying "Direct Historical Analogy" when there is temporal continuity between the archaeological culture and the ethnographic culture, the folk narrative of U Sohpet Bneng can become part and parcel of ethno archacological research, not as a partial and fragmentary record of the past, but as true elements that can be rescued from the clouding fantasy and helped to blend the two interacting modes of representing the past by using different accounts of the same events and objects.

    Inspired by the folk narrative, a systematic archaeological survey and exploration of the entire hill range around the areas close to Sohpet Bneng peak is conducted to gain empirical data from the area. During the course of exploration, which started in year 2003, the archaeological site of Lawnongthroh* which lies at the foot of the peak and along the ridge of Sohpet Bneng hill is discovered. Archaeological evidences of different cultural periods are observed at the site which stretched to more than a kilometer along the ridge.

    The site of Lawnongthroh is named after a village which is located in the northern slopes of Sohpet Bneng hill in the Ri-Bhoi district of Khasi hills, Meghalaya. On the ridge of the hill's northern slope that extends approximately 1.5 Kms in length and spread between 50-60 Meters in width, archaeological evidences like the Megalithic monuments, secondary burial Cist, cremation mound, Iron smelting area and wheel-made potsherds are found. Subsequent exploration of the ridge led to the discovery of 11 numbers of stone implements of Neolithic origin from the surface of a site which falls in one of the village's locality called Lum Mawbuh on the northern part of the village.

    According to informant the archaeological evidences recorded on the western slope of the ridge are associated with an ancient deserted settlement called, Mawbuh which lies a kilometer north of the present Lawnongthroh village. The source also added that it was the inhabitants of the Mawbuh village who were the first people to initiate religious ceremonies at the Lum Sohpet Breng peak. The ridge top of Lawnongthroh on the other hand, was an uninhabited area then and known to the inhabitants of ancient Mawbuh village by the name

    Synner, known for being an ancient route where the procession rested for a night before the ceremony at the apex of U Lum Sohpet Bneng.

    After the abandonment of the ancient Mawbuh settlement, there was a lull phase of human occupation on the hill till the appearance of the present village of Lawnongthroh which came into existence on the ridge only 30 years ago. These new occupants who formed the present village came in at different times from other nearby villages and also from distant places of Khasi hills to farm and cultivate on the ridge and its hill slopes. The reoccupation of the site after a long interval of abandonment is an important feature to help understand The settlement system on this hill and can also offer strong analogy on the pattern of human occupation of the area in archaeological past and an important pointer to the antiquity of settlement, giving the hill a unique character of being an area attraction. Archaeological findings from this area which are associated with different cultural periods of the past are clear evidence of human occupation pattern on the ridge and its surrounding slopes.

    Prehistoric Cultures Through The Lens Of Archaeology: A Report On The Archaeological Excavation Of Lawnongthroh, Sohpet Bneng, Khasi Hills, Meghalaya (2018) by Dr. Marco Babit Mitri is a wonderful treasure which documents the archaeological efforts in Lawnongthroh, Sohpet Bneng Hill.

    The book merges archaeology, geography, history and cultural studies to build a vivid understanding of life in the area. 📝⛏️⚒️📏📐📚

    The post shows excerpts from Chapter 6 which focusses on "The Ethnoarchaeology of Sohpet Bneng Hill" 🏞️🌄

    Dr. Mitri has lead an intensive research of the site and reading the book piques the imagination as one reads of Neolithic sites and stone artifacts in the Khasi and Jaiñtia Hills.

    Dr. Mitri is an Associate Professor at Union Christian College, Meghalaya. Dr. Mitri specialises in the fields of Archaeology and Prehistory.

  • Ka Latai

    "Ka latai" ka dei ka tiar kyllaiñ ksai kot kudi ne ka shaka kyllaiñ ksai.

    The Khasi word "Ka latai" is the roller or the spool on which the kite string or thread is rolled.

    Katno ka jingshongshit haba pynher kot kudi! 🪁🪁😄😄 Her lang u dohnud katba nang her ka kot kudi 🪁

    Those sunny days with those steady winds for kite flying 🌬️🌬️🌤️🌤️

    🟡 English translation by @speakyourroots

  • Ut-shi-ut

    "Ut-shi-ut" ka mut haba suki jai ne haba ïai buh teng. Ha ka senten ngin ong, "U trei ut-shi-ut ïa ka kam khlem dep shuh".

    "Ut-shi-ut" is an adverb which means someone who is slow and sluggish in doing things or someone who procrastinates.

    "Ut" also means "camel" in Khasi, so "ut-shi-ut" may be a reference to the rhythm and measured pace at which a camel walks.

    Khasi adverbs are witty and visually descriptive, along with an emphasis on the aural quality of words. 🗣️👌

    🟡 English translation by @speakyourroots

  • Ñiangkalaw

    Kane ka dei ka jingjia kaba shisha ha kaba arngut ki muktiar ki la sdang leit trei biang hadien ka khlam Covid-19.

    Ki la rung ha kawei ka dukan sha. Iwei na ki i la pan da ka sha ïa ki baroh arngut. Ita iba pan namar ba im kwah ban dih na ki pela kot, i la ong "Ei Kong! Ai sha ïa ngi, tangba ai ha ka pela pleit, ka bym sma ñiangkalaw mo!"

    Lada don ki paralok ba nang ban kren ban khana, ban biria birai katno ka jingsngewtynnat, ka jingsngew phuhmut phuhmat 😃😂

    Khublei Shibun @nisha_daphi ïa ki khana ñiangkalaw ki bym ju jlep! 🪳🪳🤡🤡😂😂

    Ym sngew kwah ban pynkylla sha ka ktien phareng ïa ka post namar kan nym sngewbang kumba sngewbang ha ka ktien la jong!

  • Ka Wad Bniah/ Research

    Ngi dei ban shlur ïalade ban bad pynshlur ïa kiwei ruh ban wad bniah (research) halor ka jaitbynriew Khasi la jong.

    Ka jymbriew Khasi jong ngi ka la nang kylla katba nang ïaid ki por. Namar kata ka long kaba donkam ba ngin tohkit bad wad bha, lada ka long tang ba ngi pule da ki kot ruh, khnang ba ka jingtip ka jingsngewthuh ïa ka jaitbynriew bad ka ri la jong kan nang ïar bad nang jylliew.

    Ka jingkyrpad ba lada ki don na phi kiba lah dep ka jingwad bniah (research) ne kiba dang leh ruh, lada ka long, sngewbha ban pashat bad phah lem ïa ki jingshem jong phi ha ka page!

    Kan long ka jingmyntoi ïa kiba bun na ngi!