Speak Your Roots

Tag: talklocal

  • Tynneng bad Tynneng Shrieh

    Ka ktien Khasi "tynneng" (verb) ka mut ban pyrthuh bud ne ban pynbud ïa kaei kaei. Kane ka jingpyrthuh bud ka lah ban dei ha ka rukom im, ka rukom leh ne ha ka rukom kren.

    Shuh shuh, ka ktien Khasi "tynnengshrieh" (verb) ka mut ban shu pynbud ne pyrthuh bud matlah khlem tip ïa ka dang ka kut ne kumno kan ktah ïa ka jingim ne ïa ka jingmut jingpyrkhat. Kum haba ong "Ki khynnah ki bud tynnengshrieh ïa kaba ki ïohi ha ki phlim."

    The Khasi word "tynneng" (verb) means to imitate (or copy) from others. This imitation may be the imitation of a lifestyle, a way of behaving or a way of speaking.

    Further, the Khasi word "tynnengshrieh" (verb) literally meaning an imitating monkey, means to imitate blindly without understanding the depth, the effect or the consequences of something. For instance, "Children blindly imitate what they see in films and television."

    Ïa ka ktien "tynneng" te ngi lah ïohsngew hi tangba ïa ka ktien "tynnengshrieh" te tharai bun ngim da tip 😂🐵 Ynnai ïa leh shrieh mo 😅😂

    The Khasi word "tynnengshrieh" might remind you of the English word "monkey business" but their meanings are quite different. 🙊🙉🙈

    🟡Khasi collation and English translation by @speakyourroots

    #tynneng #tynnengshrieh #khasiwords #khasilanguage #khasilanguageconservation #indigenouslanguages #indigenouslanguageconservation #speakyourroots #speakyourrootschallenge #talklocal

  • Miaw bam khun

    Ka jingong "Miaw bam khun" ka don bun ki jingbatai bad ki rukom sngewthuh.

    Kane ka jingong ka lah ban thew ïa ka kmie kaba pynwan ïa ka jingpynduh lad-lynti ïa ki khun. Ha bun ki khep kane kam dei ba ka kmie ka leh khnang. Tangba ka ktien ne ka jingtim jingtla jong ka kmie ka pynjem rngiew ïa ki khun.

    Kane ka jingong ka thew ruh ïa ka kmie kaba ieh noh ïa ki khun, kum ban ong ba ka kmie ka pynkut pyndam noh ïa kata ka jingieit bad jingïalam kaba kordor jong ka.

    Ka jinghikai kaba ngi ïoh na kane ka jingong ka long ba kum ki kmie ngi don ka bor kaba khlaiñ ban pynmih ïa ka jingbha na ki khun jong ngi ne ban pyntroiñ pynpulom ïa ka jingbha jong ki ruh.

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    The Khasi phrase "Miaw bam khun" (literally a cat who eats its own kittens) may have a few interpretations.

    This phrase refers to a mother who is instrumental in bringing obstacles in the life of her children. In many instances this is not purposely done by the mother. But the words and the harsh reprimand of the mother weaken the child's essence or sense of self or capability to achieve his/her full potential.

    This phrase may also refer to a mother who abandons her child, in the sense that she ruins any valuable love or guidance that may come only from her.

    The lesson that is drawn from this phrase is that as mothers we are powerful in our ability to bring out a child's potential or destroy it.

    The Khasi phrase "Miaw bam khun" is a phrase we have heard of but have not been able to explain properly.

    Khublei Shibun @meiithei @bada_boombam bad @carey_lynz na ka bynta ka jingïarap jong phi ha kaba pynkhreh ïa kane ka post 🙏🙏

    Sngewbha ai shuh ki jingbatai jong phi ïa kane ka jingong ha ki comments.

    🟡 English and Khasi collated by @speakyourroots

    #miawbamkhun #khasiphrases #khasiidioms #khasisayings #khasilanguage #khasilanguageconservation #indigenouslanguages #indigenouslanguageconservation #speakyourroots #speakyourrootschallenge #talklocal

  • “Ka Jingim Ha Ki Kti Ka Por” da i Rangkitbok C. Dikrud

    "Ka Jingim Ha Ki Kti Jong Ka Por" is an original Khasi poem written by @rangkitbok_c 📝📖

    Kane ka dei sa kawei ka poim kaba la phah da i @rangkitbok_c 😄 Sngewkmen shikatdei ba phi ïai pyrshang ban thoh ha ka ktien lajong! 🙏

    Khublei Shibun @rangkitbok_c na ka bynta ka poim jong phi kaba pynsawa ïa ka jingangnud jong ka jinglong briew jong ngi ban pynsah ïa ka por, haba ka por pat kam kwah ban neh kumjuh. Dei shisha ba phi ong "…pleng wat ïalade ruh ngam lah ban bat sah…" 🍃🍃 🙌🙌

    "Ka Jingim Ha Ki Kti Jong Ka Por" or "Life in the Hands of Time" speaks of the ever-flowing stream of time pitted against the human need for permanence. 🍃🍃

    Rangkitbok C. Dikrud published his first volume of poetry entitled Ka Maïa Jong Ka Por: Ka Thup Poitri Khasi Ha Ka Laitlan, Haiku bad Tanka in 2021.

    #khasipoetry #khasiliterature #khasipoetryintranslation #khasiwriters #khasilanguage #khasilanguageconservation #speakyourroots #speakyourrootschallenge #talklocal

  • Ka dur jong nga…

    Mano bym ieit ïa ki jingrwai Khasi khamtam ki jingrwai ba rim mynshuwa! 😄😄 Dei ban ïa shad noh da kito ki jingrwai haba don ka khawai ka sngewbha 😁💃🕺

    #khasimemes #jingrwaikhasi #khasisongs #khasimusic #singyourroots #speakyourroots #speakyourrootschallenge #talklocal

  • “Ka Akor Babha” – Sweetymon Rynjah

    Excerpt from Na Sla Ka Sohmyndur by Sweetymon Rynjah

    Ka jingbatai ïa ka kyntien ‘Akor’ ka long kaba eh, ym don kyntien kiba lah ban batai pynshai ha ka ktien Khasi kum ka dur ne ka rong. Lah ban shu ai jingbatai ba ka dei ka kynja jingstad barieh ba don ha ka long briew man briew, kum ka sap tynrai. Dei hi U Blei Nongthaw uba la buh ïa kane ka jingstad ha u briew da kaba ïohi ïa ka buit ka bor kumno u pynïadei bad ki para briew. Ka Akor namar kata ka long ka bynta jong ka sap tip briew, kaba pynïaid ïa ka jingïadei briew kumno ngi kren, ngi leh, ngi kam, para briew. Ha ngi ki Khasi, naduh hyndai hynthai, ngi Ia tip ba ka aiñtynrai jong ka longbriew ka dei ka Akor babha.

    La ju ïohsngew ruh ïa ki kyntien riewtymmen ba "ka akor ka long ka baiseng ïa u briew". Shisien pyrkhat kumno keiñ kata ka lah ban long. U briew uba lum spah hato un donkam baiseng aïu pat ha ka jingpynïaid jingim jong u? Hynrei kine ki kyntien ki kit ïa ka jingmut kaba jylliew. U briew uba bha ha ka ktien ka thylliej, u bymkren ibeiñ, ñiew beiñ ne kren pynmong ïa kiwei pat, kum uta u briew u don ka baiseng ha ka jinglong bad jingleh jong u. Kumta u ïoh ban thied ïa ka jingïadei ïajan, ïaieit-ïathoiñ bad jingïashaniah mar kylliang, jong kiba bun ba Iang. Kumta ka akor kaba bha ka long kawei pat ka baiseng kaba u briew u pyndonkam ha la ka jinglong jingman nalor ka spah ka hajar kum ka baiseng da ka pisa.

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    To explain and define the Khasi word "Akor" is difficult, as there is no word that can explain it like a definite image or colour. One may describe it as the wisdom that is hidden, that exists in human nature, like an innate talent. It is God the Creator who has placed this wisdom in an individual, when he sees how wisdom and intelligence is used in relation to others. "Akor" therefore, is part of human nature, which directs human relationships in what we say, in what we do with other fellow men. For us the Khasi community, since time immemorial, it is known and understood that the root law or foundational law of being human is good "Akor".

    We know the saying of the elders which states "Akor is capital for an individual". The first thought that comes to mind is how can this be. An individual who gathers wealth needs what more capital to steer his life? However, these words carry within them a deep meaning. An individual who speaks only good things, who does not speak despisingly or in a hurtful manner, this kind of individual possesses capital in his personality and deeds. In this way, this individual wins the closeness, love and trust of many. Thus, good akor is another kind of capital that an individual uses by virtue of his nature and personality, besides the money that is used as investment.

    "Ka Akor Ka Long Ka Baiseng Ïa U Briew" ka dei ka jingong kaba ngi lah ju ïohsngew. Pule haneng ba phin ïoh ka ki jingbatai kiba sngewtynnat bad shongkhia na i Kong Sweetymon Rynjah. 🙌 🙌

    The Khasi love for "Akor" is something that is ingrained in us from our parents and grandparents. We may say it is an integral part of the Khasi oral tradition and worldview. Thus, the significance of Akor should not be undermined. Read more to understand from the learned Kong Sweetymon Rynjah 🙏🙌

    🟡 English translation by @speakyourroots

    #kaakor #kaakorkabatam #kaakorkaburom #ktientymmen #sayingsofelders #khasicustom #khasiculture #khasiphrases #khasilanguage #khasilanguageconservation #speakyourroots #speakyourrootschallenge #talklocal

  • Ka Tyrko/ Ka Jingtyrko/ Ka Jingïakop Tyrko

    Ka Tyrko (noun) ka dei ka kynhun ki samla kiba pule ha ka salonsari ne kino kino kiba wad bniah shaphang kano kano ka mat hapoh ka jingïalam u nonghikai.

    Ka tyrko ka dei ruh ka jingïalang na ka bynta ka jingïasyllok ne ka jingïaphylliew jingmut ne ai jinghikai.

    Shuh shuh, ka tyrko ne ka jingtyrko ne ka jingïakop tyrko ka dei ka jingïatainia halor kawei ka mat pdeng.

    The Khasi word "Tyrko" (noun) is a group of students studying in a university or anyone who has undertaken research on a topic under the guidance of a teacher.

    "Tyrko" is also a gathering like a seminar for the purpose of having discussion and discourse or the teaching of a group of people.

    Further, "Tyrko" or "Jingtyrko" or "Jingïakop Tyrko" is a debate on a particular topic.

    Ka jingmut jong ka ktien "Tyrko" ka dei kaba donkam ba ngin kynmaw. 👍👍

    🟡 "Salonsari" ka mut University. Lah ju sah dak mynshuwa ïa kane ka kyntien.

    Another Khasi word that is important for wider usage is "Tyrko".

    🟡 English translation by @speakyourroots

    #tyrko #seminar #debate #teaching #discussion #khasiwords #khasiwordsusage

    #khasiwordsintranslation #speakyourroots

    #speakyourrootschallenge #talklocal

  • “La Tynrai” da i Divinia Tynsong

    "La Tynrai” (One's Own Roots) is an original Khasi poem written by @_paper_and_poetry

    Khublei Shibun @_paper_and_poetry ba phi la phah ïa ka poim jong phi ban sah dak ha ka page! 🙏🙏 Ha ka rta kaba dang rit ka sap ka phong jong phi ka la paw shynna ha ki jingthoh ba kordor! 😃

    Shisha bun na ngi, ngi kwah ban poi sha ïing u mynbarim ban ïoh shong ha lyngwiar dpei, ban sngap khana ryngkat bad shi kyntien u kwai ❤️🌿

    #latynrai #mynbarim #onesroots #ourroots #sawdonglyngwiardpei #aroundthehearth #khasipoetry #khasipoems #khasiliterature #khasiwriting #khasilanguage #khasilanguageconservation #speakyourroots #speakyourrootschallenge #talklocal

  • Another list of Khasi words and their English equivalents

    Lah slem khlem ïoh ban sah dak ïa ki kyntien Khasi kiba ngi lah ban pyndonkam na kawei ka sngi sha kawei pat 😄 Kyrmen ba ngin myntoi na sa shi hud ki kyntien!

    Here is another list of Khasi words and their English equivalents! Happy reading! 😄

    Tlong/ Source:

    🟡 Ka Dienshonhi: The Khasi Encyclopaedic Dictionary

    🟡 Learner's Khasi Dictionary With English-Khasi Index

    #khasiwordsusage #khasiwords #khasilanguage #khasilanguageconservation #indigenouslanguages #indigenouslanguagerevitalization #indigenouslanguagesdecade #speakyourroots #speakyourrootschallenge #talklocal

  • Herbarium Sheet Series 3: Mulberry/ Sohlyngdkhur/ Miskuri

    HERBARIUM SHEET SERIES 3 by @micromotives

    The third in the Herbarium Sheet series is the leaf of the Mulberry tree or Dieng Sohlyngdkhur as it is called in Khasi.

    "U Sohlyngdkhur u dei u soh ba bang ban bam bad ba lam rong sawdum. Ïa ki sla jong u la ju pyndonkam ha kaba bsa ïa ki khñiang kha ksai". – Ka Dienshonhi: The Khasi Encyclopaedic Dictionary

    Genus / Species: Morus alba

    Family: Moraceae

    Common Name: Mulberry/ Sohlyngdkhur/ Miskuri

    Habitat: Garden

    Location: New Kenche's Trace, Shillong, Meghalaya

    Collected by: Daniel Ebor Challam

    Collection Date: 15th July, 2023

    Collection #: 75

    Khublei Shibun @micromotives for another of these beautiful herbarium sheets! 🙏🌿🍃

  • Interview with Auswyn Japang, Assistant Professor and Research Scholar

    1. Ka ktien "folklore" ka mut aïu?

    Folklore ka dei ka jingiasoh jong ki ar tylli ki kyntien: ‘Folk’ kaba mut ki briew – ym tang kito kiba don ha ki nongkyndong, bad ‘Lore’ kaba kdew ia ki khanatang, ki puriskam, ki purinam, bad ruh ki jingrwai ki phawar. Hynrei, ka Folklore kam kut tang katne; ka dei ruh ka jingwan lang jong ki jingmut jingpyrkhat, ki khana ba laiphewjait bad ruh ki rukom. Ka kynthup ruh ia ka kolshor bad rukom im, ki jingngeit bad kumjuh ruh ia ki jingohdur bad ki rukom shna bapher bapher. Ka kynthup ruh ia kiei kiei kiba ngi lah ban iohi bad ia kito kiba ngi shu lah ban sngap. Bad ju ong ruh ba ka Folklore ka dei ka jingstad ba khlem da hikai jong ka pyrthei.

    1. What does the word "folklore" mean?

    Folklore is a combination of two words: ‘Folk’ implying people – not necessarily just the rural population, and ‘Lore’ predominantly implying stories, myths, legends, as well as songs. However, Folklore is more than just these elements; it is the coming together of ideas, narratives, and practices. It encompasses culture and tradition, beliefs, as well as art and architecture. It includes that which can be seen and that which can only be heard. Folklore is sometimes considered as unofficial knowledge about the world.

    2. Kumno ngin kham sngewthuh jylliew ïa ki riti dustur Khasi kiba la ïoh pateng na ka ktien ka thylliej?

    Ka jingdonkam ba kongsan eh jong ka ia kaba mynta ka dei ba ngi donkam ban don ka lad ha kaba ki khun samla ki long kiba shah pynshlur bad kiba kloi ban tip shaphang ka kolshor bad ki rukom kiba long tynrai lyngba ki khana. Dang shen ruh nga sdang ia kawei ka projek ha St. Anthony’s College lyngba ka Design Innovation Centre, ha kaba ngi pyndonkam ia ki khanatang kum shi bynta na ki jingpyrshang jongngi. Lyngba kane ka projek, ki khynnah jong ngi ki ioh ban nang ki skill kiba thymmai bad ruh ki ioh ia ka jinghikai ban burom ia ki khana bad kin long kiba kloi ban wad jingtip ba kham janai na ki. Kumjuh ruh, ki don katto katne ki kot ba ngim da kham pule la ngi dei ki rangbah ne khynnah kiba lah ban ai jingmut shuh shuh shaphang ka ktien ka thylliej u Khasi.

    Ngi donkam ruh ban don ka jingpynmlien ba pynshlur ban pule kot, khamtam kito ba lah thoh khnang katkum ka jingdonkam jong ka por ka ia jong ngi khnang ba ngin sngewthuh kham bha ia ka ktien ka thylliej u Khasi. Ka jingtip bniah ia la ka kolshor ka long kaba kongsan tam, da kaba ngi shim bynta ha ki cultural fest ne kino kino ki jingrakhe kiba iadei bad ka riti ka dustur jong ngi kum u Khasi. Ha kajuh ka por ruh, ki jaka pule (naduh kiba rit tam bad ter ter) ki lah ban noh synniang ha kane ka bynta. Kine ki lah ban wanrah ia ka jingsngewjan bad jingsngew sarong ia la ka jong ka kolshor. Ki literashor kiba iadei bad ki khynnah bad ki novel ba don bad ki dur ki dar kin iarap bha.

    2. How do we deepen our understanding of Khasi orality?

    One of the greatest needs of the hour is to create a situation where young people are encouraged and excited to learn about culture and traditional values through stories. I have recently started a project at St. Anthony’s College through the Design Innovation Centre, where we use folklore as the basis for our endeavours. Through this project, our students are not only learning new skills but are also being taught to find value in narratives and are encouraged to explore them. Additionally, there are a considerable number of books that are rarely read by both adults and children which can add towards the deeper understanding of Khasi orality.

    A reading culture is needed as well, one that is tailored to the demands of the time in order to understand the conceptual idea of Khasi orality. Exposure to one’s culture remains highly necessary, with active participation in cultural festivities and celebrations being strongly encouraged. Simultaneously, academia (starting from the lowest level and so on) can contribute to this. It can foster a sense of connection and pride in one’s own culture. Children's literature and Graphic novels can truly add so much.

    3. Kiei ki mat pdeng jong ka rukom ngeit rukom pyrkhat jong ki Khasi?

    Ki phang pdeng jong ka jingpeit, jingsngewthuh bad ka jingiadei jong U Khasi bad ka pyrthei ka long halor ka bor jong ka jingiateh, kiba iaid ryngkat ha kiba bun ki bynta – bad U Blei, para briew, bad ka mariang. U Khasi um lah ban im khlem ka jingiadei bad la U Blei, kum ba u/ka kim lah ban im khlem ka iing ka sem bad ki kur ki kha. Shuh shuh, u Khasi u bym suitniew ia ka mariang bad baroh kiba ha ka u lah phet jngai noh na ki jingngeit tynrai jong ki Khasi kum naduh ka mynnor. Kine baroh ki paw shai bha haba ngi leit wad jingsngewthuh shuh shuh sha ki field (lyngba ki fieldwork). Haduh kine ki sngi, ngi lah ban shem ia ki ha ka folklore jong ki Khasi, ki jingrwai tynrai, bad ruh ki riti ki dustur. Ki snem ba nga pynleit ha ka fieldwork ka lah ailad ianga ba ngan sngewthuh ia kine baroh, bad ki pyni shai ia ka jinglong kylluid ka jingpeit, jingsngewthuh bad ka jingiadei jong U Khasi bad ka pyrthei ha kaba u im da kaba wad ia ka jingim kaba shongsuk shongsaiñ.

    3. What are the salient features of the Khasi worldview?

    The Khasi belief system centres around the strength of bonds, operating on multiple levels – with God, among humanity, and with nature. A Khasi cannot exist without a connection to God, just as he/she cannot exist without their family and clan. Moreover, a Khasi who lacks deep respect for the land and the natural world has deviated from the beliefs of their ancestors. These elements become evident when one engages with them in the field (through fieldwork). To this day, these aspects remain observable in Khasi folklore, folksongs, and religious traditions. My years in the field allowed me to observe all of these, and it speaks volumes about the inclusiveness of the Khasi worldview that yearns for harmonious existence.

    4. Kumno ki rukom ngeit rukom pyrkhat jong ki nongwei ki ktah ïa ka rukom ngeit rukom pyrkhat jong ki Khasi?

    Namar ba ka jingwad jingtip jong nga ka dei ha ki War-Khasi, ngan jubab ia kane ka jingkylli lyngba nga jingsngewthuh jong nga. Ka jingpeit, jingsngewthuh bad ka jingiadei jong ki phareng, khamtam ha ka niam ka jingngeit, ka paw ba ki don katto katne ki jingktah. Haba u Khasi u pdiang ia ki jingpeit, jingsngewthuh bad ka jingiadei jong u bad ka pyrthei kumba ki peit ki phareng, ngin shem ba ka jingiadei jong u bad la ka jong ka jaka ka hiar, watla U Blei u iai long ba kongsan ha ka jingngeit jong u. Ki khana bad ki riti ki dustur ki kylla noh bad u jngai noh na ki, teng teng lah pynjngai bad lah bthah leh klet noh. Hynrei, khyndiat eh kiba pynneh iaki. Ka jingsaphriang jong ki khanatang bad kumta ter ter ka hiar noh, bad ju iohi bha ia kane ha kiba dang kham samla. Hynrei, kito ba don ka jingieit ia la ka jong ka kolshor bad ki pyrshang ban pynneh ia ka jingpeit, jingsngewthuh bad ka jingiadei jong u Khasi bad la ka mariang hi. Kaba sngewsih ka long ba bun kiei kiei kiba dei bad ka kolshor ne ka jinglong Khasi ka paw shai ka la duna. Ngi lah ruh ban ong ba ki jingpyrshang bad ka jingshimkhia jong ki jaka pule ka ai jingkyrmen.

    4. How have foreign worldviews affected the Khasi worldview?

    Since my research has primarily focused on the War-Khasi, I will be addressing this issue from that perspective. Foreign worldviews, especially concerning religious beliefs, have exerted certain influences. When a Khasi adopts a foreign worldview, their connection to the land weakens, even though God remains central to their belief system. Belief narratives and practices related to the land become unfamiliar to them, often discouraged and even suppressed. However, a small minority strives to preserve them. The sharing of folklore diminishes as a result, a phenomenon sadly observable among the younger generation. Conversely, cultural lore is retained mainly by those who maintain a strong affinity with their own worldview. The erosion of cultural memory is evident in most cases. However, a rising trend in academic interest seems to be promising.

    5. Kumno ki tiar stad ka juk mynta bad ki kor pathai jingtip kin nang bteng ban ïarap ban pynneh ïa ki riti dustur, ki rukom ngeit rukom pyrkhat bad kiwei kiwei jong ki Khasi?

    Ki technology bad ki kor media kiba mynta ki ai ia ki lad ban leh ia ki documentation ba bun rukom ha kaba iadei bad ka Khasi folklore. Ngi lah ban leh digital recording bad archiving, pyndonkam online platforms bad databases ban pynneh pynsah ia ka folklore jong ngi bad ruh ngi lah ban thoh ban tar bad ban pynkylla ktien ia ki jingthoh jong ngi sha kiwei pat. Ngi lah ruh ban shna ki kot pule, lah ban wanrah design bad innovation, bad ter ter. Ki lad ki long kiba bun bha. Hynrei, ki snem kiba nga lah pynleit ha ka fieldwork ki kdew ba ki don katto katne ki bynta jong ka folklore jong u Khasi ba ym lah ban lym kat kum ki kor ki bor mynta bad kan long kaba bakla ban shu pynwan dur noh ia ki ha ki kot ne hapoh ki kor media bapher – donkam ban mad ban shem ia ki kumba ki long hi. Katba dang don ki nongioh kynti jong ki riti ki dustur jong ngi, kiba pynneh ban pyndep ia ki, ka folklore jong u Khasi kan neh. Watla katta ruh, ha kaba donkam, ki kor technology ba ngi don ki lah ban iarap ban pynneh ban pynsah ia ka. Ha kaba mynta, nga tip ba ki don katto katne ki projects kiba trei nylla ha kaban lum bad pynneh pynsah ia ka folklore u Khasi kaba donkam mynta mynta.

    Ha kane ka artikl, nga lah pyrshang kat ba lah ban pyni ia kiba pule ba kin sngewthuh ia ka jingdonkam ban don ha ka field ban lum ban lang ia ka folklore. Kawei de ba nga lah ban kdew ka long ki riti ki dustur ba nga thoh ha kane ka artikle ki long ka Phur Nongjri bad ka Phur Sohbar ki bym shah ban ring ne shon dur ha kano kano ruh ka rukom, namar ka field hi ka kyntu ba ym baroh ki bynta jong ka folklore u Khasi ki donkam ban shah lum shah lang lyngba ki kor media kiba mynta.

    “Lore and the Process of Tradition: Locating the Place of Narratives and Religion in Ka Phur Nongjri and Sohbar”. In Untold Narratives, Invisible Marks, Ethnographica et Folkloristica Carpathica, Ethnology and Folklore. No 23. Pp. 89-102. 2021. https://ojs.lib.unideb.hu/ethnographica/article/view/9223/9132

    5. How will technology and media continue to help in the documentation of Khasi folklore?

    Modern technology and media offer numerous incentives for the documentation of Khasi folklore. We can utilize digital recording and archiving, online platforms and databases for preserving folklore and folk traditions, transcribe and translate materials, create educational resources, develop adaptive designs and innovations, and much more. The potential is limitless. However, my years of experience in the field suggest that certain aspects of Khasi folklore defy archiving or documentation in textual or digital spaces – they must be experienced and felt in the moment. As long as custodians of folk traditions exist, who continue to articulate and practice them, Khasi folklore will endure. Yet, whenever the need arises, modern technology can assist. Presently, I am aware of a few projects that are diligently working towards documenting aspects of Khasi folklore that require immediate attention.

    In this article, I have tried my best to direct the reader’s attention on the insistence of being in the field to be part of the documentation of folklore. The fact that the practices considered in this study ‘Phur Nongjri’ and ‘Phur Sohbar’ discourages documentation, the field itself suggests that not all aspects of Khasi folklore needs or can be documented.

    “Lore and the Process of Tradition: Locating the Place of Narratives and Religion in Ka Phur Nongjri and Sohbar”. In Untold Narratives, Invisible Marks, Ethnographica et Folkloristica Carpathica, Ethnology and Folklore. No 23. Pp. 89-102. 2021. https://ojs.lib.unideb.hu/ethnographica/article/view/9223/9132

    Happy World Folklore Day!

    Today on World Folklore Day, 22nd August 2023, we have an interview with Auswyn Japang @ausjapang who is an Assistant Professor and a Research Scholar in Folkloristics 🏞️🌿

    Khublei Shibun @ausjapang for expressing your thoughts and expertise on these questions, which have been made quite comprehensive! 😄🙏

    Auswyn says about research and fieldwork: "While every now and then I do get to engage in fieldwork, this is where true folklore resides. Some fieldwork involves treks of tremendous distances and they sometimes happen late in the evening as well. Sometimes without a streetlight. And no roads. Fieldwork also demands a great deal of endurance. I had to go down a sharp decline to reach a cave of religious significance whose folklore is unknown to a great many."

    We express our appreciation and gratitude for your hard work and the gruelling experiences that you have to go through to complete your research! 🙏🙏 Kudos to all research scholars who are who are plodding day and night to preserve and document Khasi folklore and folklife!