We can all agree that especially in Shillong, because of the urban and cosmopolitan set up, our Khasi is mixed with English to the point that we have a "fruit blend Khasi" that our elders cannot relate to.
That is why it's good to sit and chat with our grandparents or any relative from the older generation so that we converse in our pure indigenous languages. This way our thought process and worldview also moulds itself to the shape and folds of an indigenous perspective.
"Ka dur te kum sahep, tangba ngin ïa bam da u sohmynken bep." 🤡🤡
Today, tomorrow and always we lay claim to and are proud of our indigenous lineage language history culture.
✊✊
Ka "Um Pachu" ka dei ka ktien Pnar kaba mut ka um khriat kaba la mang lypa tang kat ban pynsyaid ïa ka um khluit haba sum.
"Um pachu" is a Phar phrase which describes the cold water which is used for mixing with hot water for a bath. This phrase is unique because it describes the use and functionality of a particular kind of water.
Ka "um pachu" is just one example of many Pnar as well as Khasi phrases which describe the utility of water. 🌀🌀 Please give us a Pnar sentence with the words "um pachu" or "pachu" in it! 😀
🟡 English translation by @speakyourroots
Ka shnong Rangjyrteh
The village of Rangjyrteh
In the bygone days, Rangiyrteh was a thriving village known for its mastery of iron smelting across the region, but now it is left abandoned in ruins and mostly only ever referred to in old Khasi folklores. Rangiyrteh is said to be the village where the woman named 'Ka Likai' hailed from. According to folklore, after a gruesome and devastating tragedy befell her, Ka Likai ran to the edge of a cliff and threw herself towards a waterfall to her death. The waterfall was then named 'The Fall of Ka Likai' or more popularly, the 'Nohkalikai Falls' According to oral tradition, Rangjyrteh was a prosperous place during that time and people lived mainly by the trade of iron smelting. The transaction of the iron products was between the local villagers and the people of Sylhet (now in Bangladesh). It is regarded as one of the oldest villages in the Khasi and Jaintia Hills and no one really knows when this village came into being but it has achieved its prominent place in Khasi imagination.
(Taken from: https://www.google.com/amp/s/www.tripoto.com /trip/trip-to-rangiyrteh-lost-civilization -mawsawa-falls-dainthlen-falls-cherrapunjee -sohra-meghalaya-5f575ca82f851.amp)
…just seven kilometers away from proper Sohra on the western side, lies an extinct ancient settlement, a place rarely appearing in Khasi literature but which has many historical and mythological events associated with significance and direct references to various aspects of Khasi culture and society. Believed to be the ancient industrial centre for iron smelting, people also adopted orange cultivation as a major activity. Located exactly opposite to Dainthlen Falls, this ancient settlement is known as 'Rangiyrteh' an indigenous name which currently falls within the jurisdiction of Laitduh village under Sohra Syiemship. But before the formation of Hima Sohra, Rangjyrteh was very much part and parcel of the then Hima Khathynriew Shnong (a conglomerate of several villages on the slope where the Umiam Mawphlang river flows). But as far as the historical aspects of 'Rangiyrteh' are concerned, it can be construed as the centre for forging iron which lasted till the 17th century. From the remains it shows that there was a generation of industrialized communities a long time ago in these hills. But the reason for the collapse of this indigenous ancient industry as was narrated by older people was primarily the incapability to compete with the products coming from then East Bengal under the British. Iron smelting was the main trade and activity of this place. Besides, the famous Nohkalikai Falls too has derived its name from the person of this hamlet (Rangiyrteh). Considering the plurality of history associated with 'Rangjyrteh', I wonder if it could ever be included in the list of heritage sites presented to UNESCO for possible funding. The factuality and merit of the place defines it and it deserves to be treated as a priority as far as preservation of evidence associated with our ancient socioeconomic system is concerned. The present and future generations should become aware of all these things. Therefore, when we have something as clear evidence connected with our past generation, we should attempt to explore and unearth the mysteries associated with our own origin..As far as Rangjyrteh is concerned, including the culture and activities that existed there long time ago, we should be proud of it as a community and this particular spot on this region belongs not only to a particular Hima or Raid or Village but to the entire Khasi community.
(Taken from: https://theshillongtimes.com/2017/08/07 /rangiyrteh-a-forgotten-heritage-site-of-sohra/ (Written by Aristotle Lyngdoh) )
It is a place with historical treasures and ethnic beauty that can still be witnessed today. Monoliths of different forms, tall and short and each having its own meaning, talk of a civilization's past. Under these monoliths are bronze or earthen pots with ashes of our ancestors; there are a few silver shells too. The place is characterized by some form of marking around each area surrounded by well-constructed rocks. The stone foundation used to cremate the dead and the place where they used to hold meetings or the 'dorbar' are visible too. There is also a belief that this village was once fortified with well-constructed walls made from iron and rocks. The people used a gateway called 'Ka Khyrdop' to go in and out of the village for trade or other purposes. There is also a belief that a battle between Rangiyrteh and a nearby village had taken place. The battle claimed the life of the Doloi or headman, and the place where he died is known as Ka Pom-Doloi. The monoliths on the spot are in remembrance of those who fought in that battle. It was in this village that the finest iron was made. We can still see rocks shaped like a basin where water was kept to cool the iron after melting. These irons were exported to Bangladesh, earlier known as Shilot. The people used to trek down to sell these irons, the pathways still noticeable from Rangiyrteh through Dainthlen, Mawpun and on to Nohkalikai Falls connecting Mawmluh village and finally to the plains of Bangladesh.
(Taken from: https://thenortheasttoday.com/oped/the-lost -civilization/cid2550931.htm (Written by Shynna Lyngdoh Mawphlang) )
Rangjyrteh is a village that many of us might not have heard of. There are many historical and folkloristic associations that the village holds. 🏞️🪨🌲
If you know more please tell us!
All photos are from https://www.google.com/amp/s/www.tripoto.com/trip/trip-to-rangjyrteh-lost-civilization-mawsawa-falls-dainthlen-falls-cherrapunjee-sohra-meghalaya-5f575ca82f851.amp
U Khasi u don ka rukom pyrkhat kaba kham kyrpang ha ka jingïadei bad ki dak "Lai". Haba thung mawbyrsiew, u pynïeng lai tylli ki maw ban shet jingshet. Haba phah khubor na kawei ka jaka sha kawei pat, u pyndonkam lai tylli ki ksah ne kyrwoh. Haba jer khun shynrang, u pyndonkam lai tylli ki kyrteng bad lai tylli ki khnam. Haba thang briew, u pyndonkam lai tylli ki 'nam tympem ban siat ha ka kpep ha ka por thang briew. Haba pyrta shnong, u pyrta lai sien lai wat. Haba thung mawbynna kur, ki thung lai tylli ki mawbynna na ka bynta u kñi bad ar ngut ki pyrsa. Haba poikha poiman lane haba iap briew, ki ap lai sngi lai miet ban trei ia kiwei pat ki kam.
The Khasis have a unique perception and regard for the number "3" When they erect a "mawbyrsiew" which is the stone used as support for cooking in the hearth they use three stones. When they send a message or news from one place to another, they use three "ksah" or "kyrwoh" which are rings made from threads of bamboo. When they choose a name for a son during the name ceremony, they choose from three names and also keep three arrows. At the cremation, the Khasis shoot three arrows called " 'nam tympem" in the place belonging to a specific clan for cremations. When there is a public announcement, the "sangot" addresses the people three times before making the actual announcement. When they erect the clan moniliths, there are three moniliths: one for the maternal uncle and the other two for his nieces or nephews. When there is a wedding or a funeral, the Khasis wait for three days to perform other work.
The number "3" has a significance that is wide ranging for Khasis and Pnars. Here is an excerpt from U Khasi Bad Ka Mariang by Rev. Dr. Ïarington Kharkongor. 3️⃣3️⃣3️⃣
🟡 English translation by @speakyourroots
Ka "kamai nong khynraw" ka dei ka spah ka phew ba u kamai u briew katba u dang samla ha la ïing kur, shuwa ba un leit ïing briew. la kane ka spah ka ïoh ka kmie lane ka kur kynthei kaba khadduh jong kata ka ïing.
"Kamai nong khynraw" is the money and wealth earned by a man while he is still single and unmarried. This money and wealth goes to his mother or "khadduh", the youngest sister of the man.
"Kamai nong khynraw" is one of the many duties that a young Khasi man fulfills towards his family before marriage. This support to his own family is valued and cherished. 🙏💚
🟡 Source: Primrose Gatphoh
🟡 English translation by @speakyourroots
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 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
Succeed – Shimbteng
Very old -Kutok
Why not – Haw
Diligent – Ador
By and by – Halai-Halai
Compensate – Buria; Puraw
Nervous – Thlien
Here is another list of Khasi words with their English equivalents 🤓🤓
A people are alive when their language is alive!
Here is another segment from "Ki 'Sai Tynrai", a collaboration of @speakyourroots and #bigfm98.3 😀😀
Khublei Shibun #bigfm98.3 for a great and effective video about the Khasi New Year and the Khasi calculation of months! 😄🙏