CHRISTIANS IN KHASI HILLS

Introduction:

North – East India popularly known as the Land of Seven Sisters comprising the seven stases of Assam, Arunachal Pradesh, Manipur, Meghalaya, Mizoram, Nagaland and Tripura. Of late Sikkim has been added as the eight states to the North East. All these states have their own indigenous tribes speaking different languages and having varied cultures. Meghalaya is a state known for its scenic beauty, and its capital, Shillong is called the queen of the North-east India and the Scotland of the East.

The state has two dominant tribal groups, the Garos in the western part and the Khasis in the central and eastern regions. The Khasis in the eastern part are called Pnars or synteng. The Khasis as race of people have a very unique and rather mysterious origin. They stand apart from the rest of the hill tribes of North – East Indian from the point of view of their language, culture, dress and physical feature. Their origin is shrouded in mystery and all we know about their history is derived from their legend and folklore.

1 The impact of the Christian missionaries on the Khasi Hills:

The Khasi hills felt the gentle breeze of change with the arrival of the British and the missionaries in the early nineteenth century. Their initial uneasiness about the relations between the natives and the alien religion involved the Khasi and society deeply. It also affected the Khasi cultural dynamics and structural integration. There is no doubt that the missionary activities brought in a lot of changes are seen in the areas of the formation of local development of a sense of tribal identity, formation of local leadership, and more freedom to women, changes in lifestyle, social organization and finally the sphere of religion.

1.1 Arrival of Education:

Prior to the arrival of the missionaries the Khasi Hills had been fragmented into various divisions, according to the dialects spoken. It was because of the zeal and unceasing efforts of the Welsh missionaries that the Khasi language has an intelligible script. They coined the script for Khasi language by using the Roman alphabet.

“When the Welsh missionaries arrived at Cherrapunjee in 1842, the Khasi-Jantia people possessed neither schools, nor books nor even a written language. The first thing that the missionaries did was to begin to correct that situation by opening schools and introducing a written language. This work was started even before churches were organized.”[1] “The Presbyterian church was running 436 Primary Schools, 78 middle Schools, 30 High Schools and 1 college.”[2] The Catholic Church has successfully made much headway in providing higher network of educational and technical schools and colleges more than the stable pioneering Welsh mission. “As of 1990, the Catholic church runs in Khasi – Jantia hills alone, as many as 879b elementary Schools, 50 High schools and 3 colleges with a number of boarding and hostels in its parishes and centers in the region.”[3]

“Thomas Jones is rightly considered to be the father of Khasi education. It was he who brought a script to the language and whose vision and policies began the process of formal education in the Khasi hills.”[4] Therefore the missionaries realized the importance and the grave need for a common language to communicate with and begin the education of the tribal. At an early stage itself the British administration handed over the responsibility of education to the missionaries. The administration official supported the missionaries in the educational endeavor, both financially and morally. Even today, the missionaries or the church plays an important role in the field of quality education of the people, especially in distant and interior villages.

1.2 Tribal identity:

One language provides a closer affinity and unity to group of people. Often ethnic groups are identified and united under the common language of their own. The creation of a written literature based upon the Roman alphabet and thee universalization of one language for the whole tribe had the consequence of developing a new Khasi society. A fragmented society on the basis of dialects was able to find its identity through the common language. It also worked as an instrument to promote tribal solidarity. This can be well understood from the following statement: “A standard language promoted through education, worship and literature helped to create a new sense of cultural community among all the members of the tribe.”[5] Through the medium of a common language the much-needed relationships with the neighboring states was possible and it eased the tension between them. Each one could understand the other. Hence, education was one of the reasons responsible for the formation of tribal identity and solidarity. As Downa puts it, “It was Christianity, rather than the British administration that was the primary factor in creating a sense of tribal identity, in fact they did so. They did it through the introduction of schools that led to a breakdown of the traditional clan and territorial identities and promoted a tribal identity.”[6]

1.3 Leadership:

Christian missionaries were fully oriented towards generating leadership for the church. One of the main purposes of the mission schools, particularly the Middle English and training Schools, when they first established was to help develop leadership for the church. Education brought in knowledge and awareness of oneself and his/her existing situation. “It was largely due to the education imparted by the missionaries and the encouragement for leadership provided in the church organization that the Khasi began to think boldly and express their opinions with frankness and clarity.”[7] “But because it was the only education available the Christian schools also provided the kind of new leadership that was required in the administrative and political sphere in the context of radical social change.”⁸ Ka riti in Khasi does not mean a more tenacious adhere to old antiquated institutions, but also implies an adoption of certain decrees and rules for all-round development of this tribal community by creating clean leadership and efficient administration. The sober influence of the missionaries and closeness to the seat of power in the capital of Assam, Khasi leadership along with other mature leadership of the hill areas brought about peaceful democratic change in the Khasi hills and other neighboring hill areas by creation of Meghalaya. Thus the Khasi hills learnt to think beyond their own religion and of a much horizon.

1.4 Freedom for Women:

Khasi women were not allowed to attend the schools due to religious sanctions. Dr.O.L. Snaitang translates the religious sanctions in the following words, “The egg divination always revealed that it is not permissible and should not be allowed at all cost, for any family which, sent their daughters to schools would face great troubles and the women who read books would never have any more children. With the result that their clan would suddenly perish.”[8] The missionary works especially the education brought about a wide spectrum of changes in the lives of the women folk in the Khasi hills. These changes could be viewed from various levels, such as family, economic, social, political and even religion. The first challenge the women faces today is from those who demand changes in the inheritance pattern and other rights. In the context of this challenge to the inheritance system property is no more relevant. The women were freed from the supervision by the maternal uncles and elder brothers. Many educated women enjoyed far more freedom in the family and in the society compared to their uneducated counterparts.

The advent of education has played a significant role in improving women’s status, in other words women’s empowerment. Thus the 20^th and 21^st centuries saw a number of working women in the government and non-governmental organizations, holding posts from the lower grades to the key areas in professional and non-professional cadres, as teachers from lower primary schools to the university, as heads of various educational institutions and through active involvement in other research and academic activities.[9]

Women are no more reluctant to come forward and extend their cooperation either to the local durbar or the youth social organization or any other minded group to fight against such social evils for the welfare of their locality or village or society in general. There are also local durbars which have co-opted women as members’ of its executive committee. Thus we have a number of khasi women’s social organizations such as Seng long kmie/seng kynthei, ka lympung ki seng kynthei etc,. “In 1997 a memorandum was submitted to the chief minister of Meghalaya requesting the Government to set up a state woman to address the problems they faced.”[10]

Today there is no restriction on joining politics either as members of political parties or contesting elections. All the political parties in Meghalaya have their women’s wing led by dynamic women party workers who play a vital role particularly during elections. Besides taking part in economic, social and political activities, Khasi women also take an active part in various and cultural activities of their affiliations. Thus, it is clear that education brought about a new outlook to the Khasi society especially in the lives of women.

1.5 Change in life style:

a) Individual: The missionaries insisted not only a change in belief but also a change in life style of the individual. The missionaries discouraged some of the bad habits. For example liquor is discouraged because it adversely affected the quality of life. A Christian should neither commit adultery nor have many spouses. In doing so the missionaries strengthened the institution of marriage. Reading habit was introduced instead of spending their leisure time hunting, fishing and roaming the village. Women adopted new methods of childcare and keeping the house clean. In due course, “An eye for utility and beauty, as keen sense of aesthetics was developed, unlike the rigid criterion of sheer utility to which the women clung in the earlier days.”[11]

b) Social: A new community was established making up of members belonging to different dialectical groups, which had no previous alliance with each other. Now they were related in common ethnic identity through the Presbyterians, Synods, Diocese, assemblies or conversions. The new relationships were made possible by a standard language, schools and the Christian faith. “Christian universalism with its emphasis on love and service for others provided a foundation for the new relationships.”[12]

c) Material: “The impact of Christian ideology was seen not only in changed personal and social values, but also in the material culture of the people.”¹⁴ with the changed attitudes, the Khasis began to look at life a bit more seriously; fashion and cleanliness took the primary place in the society. According to Dr. Nalini Natarajan, “The maxim preached by the missionaries, ‘cleanliness is next to Godliness,’ was one of the motivating factors.” The contacts of the Khasis with other groups like, the missionaries, the British administration officials and others through the trade, brought in a change in their dress pattern. Dr.Nalini described this change in the following words, “Most young ladies of fashion wore short clothes of velvet, stockings and smart clothes and occasionally the Jainsem and cloak. The dress was not only functional as before but become stylish. Khasi males too adopted the new fashions and styles of dress.”

Some of the food items like egg and fowls which were used only for divination, now become food to the Khasis. Missionaries helped the Khasis to break the taboos on many of the food items. Cultivation of different kinds of vegetables becomes the part of agriculture.

Khasis began to use cutlery and crockery. Metal containers and vessels replaced the traditional earthen vessels, bamboo and good containers. The homemade drinks were replaced with the factory made supplicated drinks.

1.6 Socio-Cultural Change:

The socio-cultural transformation in the Khasi hills could not take place without education by the missionaries. “A new outlook on the world can come about only through literacy and through the contact with the outside world that the schools can provide.”[13] Eventually the formal education produced men and women who took up the task of leadership among their own people in all spheres of life. Education brought about various job opportunities, by that modifying the size of the families from a larger to nuclear families because of larger number of migrations to the towns. “Earlier a family spanned size generations on the average, the present generation depth is only three generations or in most cases two.”[14] almost all the social activities of the Khasis were blended with western flavor. As Dr. Sebastian Karotemprel mentions, “the education is imported by the Christian scholars, no doubt, tended to look down on tribal customs, dress, music etc., as inferior to western customs and cultural expressions. Hence, the educational youth tended to dissociate themselves from tribal cultural values and their expressions. They gradually acquired a western mentality and disdain for their ancestors cultural values.”[15] They were radical changes with regard to music, dance, art, the way villages began to be formed, and the mode of house construction, property, marriage laws and politics. All these areas of life had a western flavored change.

1.7 Changes in Religion:

Religion of the Khasis had been handed down orally from generation to generation. Missionary activities, arrival of a new religion influences in the society and the changing times inevitably had their impact on the Khasi religion and many of its facets. Due to this influence the naming, marriage and funeral ceremonies had declined or had been simplified among the Khasis. Belief in earlier superstitions taboos and in evil spirits declined among the Christians. Ancestors worship and belief in the covenant of the cock with God also died down among the Christians.

The opinion of the liberal orthodox informants revealed that initially, the Khasis were hostile to the foreign missionaries but since their own religion had ceased to give spiritual solace to them, the novelty of a new religion preached by strangers who belonged to the class of rulers, drew them I its fold. They said that the foreign missionaries were gifted, qualified and earnest people and soon succeeded in establishing rapport with the Khasis.

Some common factors like monotheism, concept of a savior, the belief of judgment after death and the concept of heaven and hell have made the Khasis to embrace Christianity without much difficulty. Christianity brought certain stability to marriage among all sects of the Khasis, a sense of discipline and nationality. Traditional practices of religious ceremonies have undergone changes or even died out due to the migration of the family members to distant places due to better job opportunities.

Beginning from the arrival of the first foreign missionaries to the present day, the Khasi society has undergone transformation in many ways. The multi-level and the penetrating changes have been due to the work of Christian missionaries. They have given a new dimension to the Khasi ethos; the Khasi are now more self-reliant, independent and dignified. The impact of the missionaries on Khasi society has thus been deep, widespread and lasting. New horizons were opened to the Khasis due to the work of the missionaries.

Chapter Two:

2 The Challenges:

If we have been privileged and feel proud to have been associated with the mission of the Church in the Khasi hills in the best of times, we should not abandon the area in the worst of time s. the document of Vatican II: Church in the modern world (GS,) tells us; “At all times the church carries the responsibility of reading the signs of the times and of interpreting them in the light of the gospel, if it is to carry out its task.”

2.1 Culturally Uprooted:

The media has made tremendous negative contribution to the present day society. This is not merely in towns and cities but also in villages, specifically among the younger generation. Superficial fashions are adopted and the age-old traditional life is abandoned in favor of modernization. “Even in the game of ‘pick and choose’ the easy-going lifestyle of the west is adopted.”[16]

2.2 Menace of Militancy:

People are bequeathed with such stress-filled lives! Militancy has been wrecking the process of development in the guise of self—determination or ethnic assertion. “Meghalaya had its share of militancy from Achic Liberation Matgnik Army (ALMA) spear headed by Garo youths. Other dominant socio-political groupings include the Federation of Khasi-Jantia and Garo People (FKJGP) and the Hynriew Trep Achik Liberation Council (HALC).”[17] the radical pressure tactics of the gun-wielding men and women have made the whole land stranded. “They have become termites eating into the vital of then society.”[18] There is no moral threshold to backtrack the bloodthirsty. Insurgency is the greatest threat to the peace and stability of the Khasi hills. “There is a growing unemployment for all and hence many of the youth are joining the rank and file of militants. Lack of industrialization is not because of lack of funds, but it is due to the mismanagement of funds, lack of utilization of funds and above lack of bureaucratic work culture.”[19]

2.3 Problem of immigration:

Immigration of Bangladesh, Muslims and Nepalese is considered as a menace. Several youth groups indulge in violence against Nepalese, Bangladeshi and settlers. The most affected are the Nepalese who have suffered most from the hands of the locals thugs without a clear ideology. The Khasis are afraid of being swamped by outsiders. There is a fear of being destroyed their lifestyles and histories by modern nation-states that bother little about small communities but pay more attention to strategic considerations such as natural resources of the area and their exploitation for the national good.

2.4 The Growing Consumerism:

Socio-economic trends keep changing rapidly- too rapidly for the tribal societies to manage changes. Globalization may not seem to touch directly but in so many imperceptible ways it has made serious demands on their social life. Consumerism has entered as a very dangerous menace, which also may explain the rise in crime among the people- looting and robbing.

2.5 Silence of the Majority:

Normal Vincent Peale said, “The American Psychological Guru extolled the power and virtue of positive thinking.” When applied to this land the opposite of it is seen, the power of negative thinking is instrumental in creating a miserable condition for the people of the land. When there are fascist designs operative and when the situation is going out of hand, there is a silence from the majority. The intellectuals in the society cannot remain silent. They are responsible for creating a quality leadership that will respond to the cry of the society. At the root of many of the troubles, perhaps is the question of leadership. Political leadership is more interested in electoral success than in development.

Chapter Three:

3 The Church’s Response:

It is the church that draws from the Gospel teachings that strives not only to instruct the mind but also to regulate by her precepts the life and morals of individuals, that ameliorates the conditions of peoples. Pundit Nehru said, “The missionaries did very good work in the North East and I am full of praise for them.”[20]Dr. Rajendra Prasad remarked, “Christian missionaries from various countries of the world have worked among the tribal and at great sacrifice have spread education and generally helped in affecting improvement in the living condition. By helping the tribal to develop, the church has helped the nation to develop.”[21]

3.1 Education on Human rights:

Every human being alive has to promote life-without doing any harm to anyone in the process. Ethno-totalitarianism or ethnocentrism is the main culprit. “any human society if it is to be well-ordered and productive, must .lay down as a foundation of this principle, namely, that every human being is a person, that is, his nature is endowed with principle, intelligence and free will. Indeed, precisely because he is a person; he has rights and obligations flowing directly and simultaneously from his nature. And these rights and obligations are universal and inviolable, so they cannot in any way be surrendered.”[22]

3.2 Upholding Human Dignity:

The church has the duty and the right to assert the centrality of the human person. In the economic and social realms, the dignity and complete vocation of the human person and the welfare of the society as a whole are to be respected and promoted. For man is the source, the centre and the purpose of all economic and social life.

3.3 Role of Prophecy:

The condemnation of evils and injustices is a part of the ministry of evangelization in the social; field, which is an aspect of the Church’s prophetic role. The Christian life as encouraged and preserved by the church must resist every possible source of deception. It must guard against contamination by error or evil. It must try to correct, ennoble, encourage and justify the modes of thinking and livings. The sources of evil are violence and corruption, which the Church must oppose staunchly.

3.4 Promoters of Peace and reconciliation:

The church has a clear mandate to be a peacemaker and fully involved in the process of peace making. Conflict reduction management has to begin with the preaching of peace. The church should help in the overthrow of the network of terrorist groups operating in the Khasi hills. The church can initiate a resistance movement against semi-literate and the non-literate who are ruling the Khasi hills by the proxy of gun powder.

3.5 Teaching of Social value:

Christian values of truth, love tolerance, peace and forgiveness are not mere ornamental words for homilies and coveted articles; they carry the sweet burden of building the society on values of Christianity and humanity. The church should not limit itself with the teaching of value education to the children in the schools. The people have to be taught moral precepts. Christ asks each one to guard the truth because, as he promised all, “you will know the truth and the truth will set you free.” Every generation needs to know that freedom consists not in doing what one likes, but in having the right to do what one ought.

Conclusion:

The Khasi society today is in a state of flux and transition. It is in the process of assimilating and absorption of new ideas and trends and blending into fabric the cultural, economic, social and political advancement of the rest of the country and thus getting integrated into the mainstream of life. The missionaries gave them the gift of a script and consequent literature, and raised them to new levels of knowledge and understanding. The missionaries contributed a lot in the fields of education, medicine, hygiene, music, diet, economic development, introduction of new crafts and skills, removal of untenable myths and superstitions and fears afflicting the Khasi minds, and helped in widening their outlook1 and in the development of their self-reliance and confidence in them. The work of the missionaries in the Khasi hills has done incalculable good, without which the directions of the Khasi society could have been far difficult.

Foot Notes

---

[1] O.L. Snaiting, Christianity and Social Change in North East India (Calcutta: Firma Kim Pvt. Ltd., 1993), 113.

[2] Ibid., 114

[3] Ibidem

[4] Nalini Natarajan, The missionary among the Khasis (New Delhi: Sterling Publishers Pvt. Ltd., 1977), 116.

[5] Snaitang, Christianity and Social Change In North east India, 147.

[6] Snaitang, Christianity and Social Change In North east India, 156.

[7] Natarajan, The missionary Among the Khasi, 121.

[8] Snaitang, Christianity and Social Change In North east India, 154.

[9] Cerilla Khonglah, “Khasi Women and the Indigenous Question”, in The Changing Women’s Status in India: Focus on the North East, ed. Fernandez (Gauhati: Saraighat Laser Print, 2002), 170.

[10] Ibid., 177

[11] Snaitang, Christianity and Social Change In North east India (Calcutta: Tirma Kim Pvt. Ltd., 1993), 166.

[12] Ibidem

[13] Dominic Jala and J.S. Shangpliang, “The Contribution of the Catholic Church towards Socio-Cultural Development in Northeast India,” in The Catholic Church In North east India, ed. Karotemprel (Calcutta: Firma Kim Pvt. Ltd., 1993), 471.

[14] Natarajan, The missionary Among the Khasi, 98.

[15] Sebatian Karotemprel, “The Impact of Christianity on the Tribes of Northeast India,” in The impact of Christianity on Northeast India, ed. Puthenpurakal (Shillong: Vendrame Institute Publications, 1996), 39.

[16] L.Jeyaseelan, “Ground Realities of Northeast India: A Challenge to the Church,” in The Diocesan Priests, ed. Haokip, Vol. XV (January – June 2002), 3.

[17] L.Jeyaseelan, “Conflict Situation in Northeast India: The Church’s Response I,” in The Vidyajyoti Journal of Theological Reflection, ed. Arokiasamy, Vol. 63, No.6 (June 1999), 445.

[18] Ibid., 4

[19] Jeyaseelan, The Diocesan Priests, 5.

[20] L.Jeyaseelan, Church’s Response to the Phenomenon of violence in Northeast India (Imphal: S.F.S Technical School, 1999), 11.

[21] Ibidem

[22] L.Jeyaseelan, “Ground Realities of Northeast India: A Challenge to the Church,” in The Diocesan Priests, ed. Haokip, Vol. XV (January – June 2002), 8.

BIBLIOGRAPHY

Jala, Dominic and Shangpliang. “The Contribution of the Catholic Church towards Socio-Cultural Development in Northeast India.” The Catholic Church In North east India. Edited by Karotemprel. Calcutta: Firma Kim Pvt. Ltd., 1993.

Jeyaseelan. Church’s Response to the Phenomenon of violence in Northeast India. Imphal: S.F.S Technical School, 1999.

Jeyaseelan. “Conflict Situation in Northeast India: The Church’s Response I.” The Vidyajyoti Journal of Theological Reflection. Edited by Arokiasamy. Vol. 63, No.6, June 1999.

Jeyaseelan. “Ground Realities of Northeast India: A Challenge to the Church.” The Diocesan Priests. Edited by Haokip. Vol. XV, January – June 2002.

Karomtemprel, Sebatian. “The Impact of Christianity on the Tribes of Northeast India.” The impact of Christianity on Northeast India. Edited by Puthenpurakal. Shillong: Vendrame Institute Publications, 1996.

Khonglah,Cerilla. “Khasi Women and the Indigenous Question.” The Changing Women’s Status in India: Focus on the North East. Edited by Fernandez. Gauhati: Saraighat Laser Print, 2002.

Natarajan, Nalini. The missionary Among the Khasi. New Delhi: Sterling Publishers Pvt. Ltd., 1997.

Snaitang. Christianity and Social Change in North East India. Calcutta: Tirma Kim Pvt. Ltd., 1993.

By Stephen Lalruatsaka SJ

Ka Jingpyniap ialade ka pynkhlemrain iaka iing ka sem

Ka Jingpyniap ialade ka pynkhlemrain iaka iing ka sem

Ha ka juk ba mynta ka jingim jongngi ki briew ka la long tad dor bha. Ki briew ki pynjot bad pyniap ialade ne ia ki parabriew kum ba pyniap syiar. Ka spah pyrthei ka la kham kordor ban ia ka jingim briew. Ki ksew ki miaw ki la kham kordor ban ia ka mynsiem briew. Ki kam, ka result, ka kamai kajih bad ka khyndew ka syiap ka kham kordor ban ia ka jingim briew. Lada phi peit kylleng sawdong ka pyrthei ba ka jingpyiap ialade ka jyllei bha khamtam lei ki samla bad ka jingiarap ia kiwei ba kin ipa suk ruh ka la nangjur. Ki briew ki lah klet ba ka jingim ka wan na U Blei bad dei tang U Blei u ba don hok ban shim biang ia ka jingim jongngi. Ki klet ruh ba ngi ki briew ngi long ki soh jong ka jignieid U Blei, ki briew bad ka mariang. Hato ka class, ka kam, ka burom ne ka jingim kaba kham kordor?

Ki briew ki pyniap ialade namar ba ki don ki daw ne jingeh bapher bapher kum ka jingiakajia ha iing hasem, ka jingsngewsih, ka jingphil ha exam, ka jingduh nong ha ka kamai kajih, ter ter. U Hitler u la pyniap ialade namar ba ym sngewnud ban shah kren ne lehbein ha kiwei. Ka state Kerela ka long kawei na ki state ba bun bha ki briew ba pyniap ialade dei na ka daw ba kim nud ban im lada ki kum pynjah burom ia ka iing ka sem da kaba ym ioh first class ha exam ne da kiwei pat ki kam. Ki briew ki lah ban pyniap ialade ha bun ki rukom kum ka jingsdien phasi, inject ialade, dih dawai ne bih ne drugs, dung iap ialade, ryngkoh ha ki riat, kali, ne na iing, Euthanasia, bad Jingpyniap Isynei. Bun ki briew ki kren sarong ba ka jingpyniap ialade ka dei ka kam ba shlur. Pynban ki klet ba bun kiba pyniap ialade ki long ki briew ki bym kwah ban iaishah ia ki jingeh, jingjynjar ne ka jingjah burom bad ban kiar na ka jingsngewsih ki pyniap ialade. Ha pyrthei baroh ngi ki briew ngi don ki daw ki ba pynsgewsih bad pynkmen iangi ki briew. Dei tang ki khawpud ki bym lah ban iaid lyngba ki jingsngewsih ne jingeh kiba pyniap ialade. Ki tieng ban im namar kim don ka mynsiem shynrang ban iaid lyngba ki jingeh ne jingjynjar bad kim sngewthuh ba ki jingjynjar ne jingeh ki lah ban ialam ia ngi sha ka burom ne sha ka jingim thymmai.

Ki don katto katne ki jylla lyngba ka jingiarap jong ka saian ki la buh katto katne ki kyndon ba ka jingiarap ban shim ia ka jingim jongkiwei kum ka Euthanasia ne Mercy killing (Jingpyniap Isynei) kim long be-ain. Ki briew ki pyniap ialade da kaba leh hi ne lyngba ka Euthanasia (kaba iarap da kiwei ki briew kum ki doctor). Ka Euthanasia ka lah ban long active (ka por ba I ba kwah iap I dang kham khlain) ne passive (ka jingim ba I ba kwah iap ym lah leh eiei shuh). Active bad Passive Euthanasia ki long ban iarap ia kiwei ba kin iap suk. Ka sorkar jongki katto katne ki jylla ki shah ia ka Jingpyniap haba ki briew ki don ka jingim syrtok (vegetative state). Ka jingiarap ban pyniap ia kiwei kam long be-ain haba ki ba kwah iap ki mon hi bad ym dei ba shu pynbor ne khlem ka jingkyrpad jongki nongpang. Ka jingpyniap ialade ne da ka jingiarap kiwei ka jur bha dei naka daw jong ki jingpang jingshitom met bad mynsiem. Lada ka jingim ka dei ka jingim ba ai sngewbha U Blei lyngba ka jingieid te hato ngi don hok seh mo ban pyniap ialade?

Ki niam bapher bapher ki ialeh pyrshah bad khang ia ki briew ban pyniap ialade namar ki tip ba ka jingim ka dei ka jingai sngewbha U Blei bad dei tang U Blei u ba don hok ban shim biang iangi sha U. Ka jingpyniap ialade ka long kum ka jingialeh pyrshah ia U Blei bad ki briew dei nakane ka daw ki niam bapher ki khein kum ka pop. Kano kano ka lynti ka ba shim iaka jingim briew ka long ka pop ba khraw ba ngi ki briew ngi dei ban kiar. U Immanuel Kant, uwei na ki philosopher, u ong ba lada ki briew ba im syrtok (vegetative state) kim dei shuh ki briew te ngi lah ban iarap ba kin iap suk hynrei lada ki dang dei ki briew te ngim donhok ban iarap ban iap. Ki Uitlitarian, ki briew ba pyrkhat tang ia ka jingkmen bad jingmyntoi, ki ong ba lada ka jingiarap ban iap ne ka jingpyniap ialade ka ai jingkmen ia kiba bun ki briew te kata ka jingiarap ne ka jingpyniap ka bha.

Wat lada ki ain ka ri, ki ain ki niam bapher bapher, ka jingkwah ki bahaiing ne ka jingkwah kiba kwah ban iap ki kwah ban iap ngim dei ban iarap namar ka jingpyniap te kam dei hok ka jingrai jongngi ki briew namar ngim shem la rai ban kha iangi bad namar kata ngim don hok ban rai ban pynkut iala ka jingim. Mano ba don hok ban rai hato U Blei u khlem ai seh mo iangi ka jinglaitluid ban rai? Kan myntoi aiu ia ki briew ban shu im syrtok? U Blei u don hok ban rai ia ka jingim jongngi bad kumno ngin im bad rai ia ka jingbha ne jingsniew ngi ki briew ngi don hok ban rai. U Blei u ai iangi ka jinglaitluid bad ngim dei ban pyndonkam pat iaka ban long kum ki diengpynkiang ia ka jingthmu U Blei. Balei ngim donhok ban shim iala ka jingim? Dei naka daw ba:-

a. Ka jingim ka dei ka jong U Blei

U Blei u dei u nongpyrkhat pyrdain ban thaw iangi, ban pylong iangi bad ban shim biang ia ka jingim sha U. U Blei u long ka jingsdang bad ka jingkut jongka jingim jongngi. Ka met jongngi ka long ka atiar jong ka jingim ba U Blei u ai iangi. Haba U Blei u ai jingim iangi U Blei u ai ruh ka jinglaitluid ha ka jingim jongngi. Ka jinglaitluid ka lah ban pyniajan ia ngi bad U Blei ne ka lah ban pynjngai ia ngi bad U Blei bad long kum ki diengpynkiang ia ki jingthmu U Blei. U Blei u la thaw, ri , iada, iarap bad ai ia ngi ka jinglaitluid te ngam tharai ba ngi ki briew ngi don hok ban shim iala ka jingim ne iarap ia kiwei ban pyniap ialade. Lada ngi pynjot ne pyniap ialade ngi long ki nong pynthud ne pynwit ia ki jingthmu U Blei.

b. Ka jingim ka dei u soh ka jingieid

I mei bad ipa ki long ki atiar ba kongsan jong U Blei ban pynlong briew iang. Ka saian ka pynshisha ba khlem imei bad ipa kan long kaba eh ban longbriew. Haka lynti jingim jongngi I mei, ipa, ki hynmen, para,ba haiing, paralok, nonghikai bad bun ki briew kiba la iarap ia ngi ban im. Ki briew ki la trei shitom ban ai jingim bad ban pynheh pynsan ia ngi. Ka jingim jongngi ka dei u soh ka jingieid U Blei, I mei, ipa, bahaiing, bad baroh ki briew. Te hato ka dei hok she mo ba ngin pynkut noh iaka jingim ha kaba bun ki briew kiba tyngkai iaka? Shuwa ba u Blei un khot biang ia ngi sha U ngi dei ban siew kylliang ia ka jingieid ba ngi la iohpdiang. Ka jingpyniap ialade ka wanrah jingsngewsih, jingkhlemrain bad jingjah burom iaka longing longsem.

c. Ka jingim pythei ka long ka lynti sha ka jingim lawei

Ka jingim jongngi ha pyrthei ka long tang ka jingiaid lynti sha ka jingim lawei. Ngi dei ban iaid janai bad pyndep lut ia ki jingthmu U Blei ha kane ka jingiaid lynti. U Robert Frost (nongthoh poitri) u ong, “Nga hap ban iaid bun mile shuwa ba ngin thiah (iap)”. Iangi la thaw da ka jingthmu ba kyrpang bad bun ki briew ki iarap iangi ba ngin iohi shai kdar iakata ka jingthmu U Blei iangi. Ki tiar ki tar ne ka spah ka phew ki long tang ki tiar ban iarap iangi ba ngi pyndep ia ka jingthmu U Blei. U Blei u la buh iangi ki lynti ba ngin iaid lyngba ha ka jingim ha pyrthei ban pynkhreh ialade ban im ka jingim ha bneng. Ka jingpyniap ialade ka pynlyngkot ia ka jingim bad ngin ym lah shuh ban pyndep ia ki jingthmu U Blei iangi.

Ia ngi la kha ym dei ba ngi kwah ban kha hynrei dei da ka mon sngewbha U Blei bad ngim don hok ban pynkut iala ka jingim lada ym pat dei ka por ba U Blei un shim noh iangi. U Blei u la ai ia ngi ka jingim lyngba I mei, I pa bad bun ki briew ba la iaid lyngba ka jingim jongngi ban pynheh pynsan iangi te ngim dei ban pynjot iala ka jingim khlem pat da siew kylliang ia ka jingieid ba ngi la iohpdiang na ki parabriew. Ka pythei ka long tang kawei na ki lynti jongka jingim jongngi te lada ngi pynlyngkot noh iaka jingim ngin ym lah ban pyndep hok ia ki kamaram ba U Blei u la ai iangi. Ka Jingpyniap ialade kam dei tang ka pop hynrei ka dei ka jingialeh pyrshah ia U Blei, ki briew bad ka mariang. Ki ba pyniap ialade ki dei ki khawpud ki bym nud ban iaid lyngba ki jingeh, jingjynjar bad ki bym kwah ban ioh iaka jingim bapura. Ko khun khasi khara kiar na ka jingpyniap ialade ne ban iarap ia kiwei ba kin iap namar ka long ka kam ba poh dor, kaba pynsgewsih ia U Blei bad ki briew, bad ka long ka kam kaba pynjah burom ia kiba haiing hasem bad iaka jaitbynriew khasi jongngi.

Ka jingkhot U Jisu ka ai jingkmen ba sah junom

Ka jingkhot U Jisu ka ai jingkmen ba sah junom

“Ka Lyngkha ka ba iar bad ki nong trei ki khyndiat” (Mt 9:37).

Ka jaitbynriew khasi jongngi ka long kawei na ka jaitbynriew ba riewblei bha. Ngi ki khasi ngi ngeit ba U Blei u la ai ia ngi ki kyndon ban iarap iangi ban im ka jingim ba pura. Ki kyndon ne ki riti dustur ba ngi ngeit ba ai U Blei ki long ban tipbriew tipblei, ban kamai ia ka hok, ban tiphok tipsot, bad ban tip kur tipkha. Kine ki riti dustur khasi ki la pyniasnoh iangi bad U Blei, ki parabriew bad ruh ka mei mariang. Ngi ngeit ba haba U Blei u thaw iangi U Blei u don ka jingthmu kaba long ka jingkhot U Blei iangi. U Blei u khot iangi ban long kmie longkpa, ban long ki riewniam, ban long ki nonghikai, ban long ki nongtrei paidbah bad kumta ter ter. Kano kano ka jingkhot U Blei kam long kaba sniew , ba poh dor ne ka ba khraw haduh katta katta. Kano kano ka jingkhot ka dei ban ialam iangi ban iaroh, shaniah, iarap, bad shakri ia U Blei bad ia ki parabriew. Ka jinglong riewniam kum ki phadar, pastor, sister, rangbah balang, tymmen basan bad nongialap ka long kawei na ka jingkhot jong U Blei ka ba kyrpang bha.

Balei U Blei ne U Jisu ki khot iangi ban long nongialam niam ne nongialap? U Blei U khot iangi namar ba U ieid iangi bad ia ka jaitbynriew baroh kawei. Shuwa ba “yn kha iangi U Blei u la pynkyntang bad pynlong prophet iangi” (Jer 1:15), namar U Blei u kwah ban pynlong iangi ki atiar jong ka jingieid, jingsuk, jingiamap, bad jingiatylli lang. U Blei U la khot iangi namar U kwah iangi ban phah satlat ka pyrthei ban saphriang ia ka khubor jingpynim bad U Blei u la khot ia ngi ba ngin ioh ka jingim ba pura. Lada ngi peit ia ki katto katne ki jingkhot kum ka jingkhot u Abraham (Gen 12:1-3), Isaiah (Is 6:1-8), jingkhot ki apostol (Mt 4;18-22) ne jingkhot u Paulus (Kam 9:1-19), ngin lap ba dei U Blei uba thrang bad sdang ban khot iangi ban bud ia U. U Blei u la ialam lynti ia ki, U la phah iaki sha ka kam bad U Blei u la ai ka bor ia ki. U Blei U don borabor bad kito kiba la shah khot kyrpang ban shakri bad sakhi ia U. Ka jingkhot ban long riewniam ne nongialam niam ka dei ka jingkhot na U Blei bad U Blei U pyniaid ia ki kam ki jam bad U btien lynti ia ki kumba U la leh ia u Samuel, u Daniel, u Joseph, u Johnah ne ia ka Mother Theresa. Te balei mo ha ka juk ba mynta la duna bha ka jingkhot ban leit long riewniam? Dei na ka daw ba ka jingkhring ka pyrthei kaba ai jingkmen iangi tang shipor ka kham khlain ban ia ka jingkhot u Jisu u ba lah ban ai jingkmen iangi mynta bad baroh shyrta. To ngin ia peit janai kyndiat shaphang ka jingkhot ban long riewniam.

Ka Pyrthei ka khring iangi sha ka jingkmen ba shipor

Ha ka juk ba mynta bun ki samla ne wat ki longkmie longkpa kim ju iohsngew shuh ia ka jingkhot jong U Blei ban bud ia ki lynti jong U, ka lynti jong ka jingieid, jingsuk, jingiarap lem, jingsbun bad jingkmen. Mynta ki briew ki iohsngew ia ka jingkhot jong ki mobile, ka pisa, ka bam ka dih, ki kali, ki iing paki dulan, ki computer bad ki tiar ki tar ba ai jingkmen iangi tang shiteng por. Ki briew mynta ki la sdang ban long mraw ha ka spah, ki tiar ki tar, jingkwah brai ka doh bad ka nam ka burom. Ki khun tipbriew tipblei kim ju kynmaw shuh ban burom ia U Blei bad ki parabriew. Ki briew mynta ki ong “Ngim donkam ia U Blei namar lada ngi donkam pisa ngi leit sei na bank, lada shitom ki don ki hospital bad siew da ki Insurance company; lada kwah bam don ki restaurant, lada kwah nang kwah stad don ki skul bad internet; da kwah kmen don ki TV, CD player, computer bad kumta ter ter. Ngi pule ha ki kot khubor, iohi ha ki TV ne internet ba bun ki nongialam niam ki im ka jingim ba lynkar. Ngi iohi ba ki nongialam niam ki lehbein, kim niewkor ne burom ia ki briew. Ki briew mynta ki mutdur ba haba ki leit long riewniam kin sa duh lut ia ki jingkmen, kin ym lah ban ialong paralok bad ki kynthei ne shynrang, kin ym ioh laitluid, kin hap kohnguh ia kiwei bad kumta ter ter. Haba ngi don bad ioh lut katba ngi kwah ngin dang donkam seh mo ia U Blei? Hato U Blei u don shisha ne shu pynbyrngia ki nongialam balang? Kan myntoi aiu ban long riewniam haba ka jingim pat ka ba lyngkar?

Ngi ki briew ngim lah ban tep eitmiaw ia ka ka jingshisha. Ka dei ka jingshisha ba ka ksiar ka rupa, ka spah ka hajar, ki tiar ki tar, ki jingbam jingdih, bad ki rang ki thei ki khring iangi. Ka long ruh ka jingshisha ba la don katto katne ki nongialam niam kiba la im ka jingim ka ba lyngkar. Bad kadei ruh kajingshisha ba lada ngi long riewniam ngim lah ban ia shongkurim, ban shu iohlaitluid khlem ain, bad ngi hap ban kohnguh iaki bahalor. Ko longkmie longkpa, samla samhoi bad ko hep barit ka pyrthei ka tan iangi ba ngin long mraw ha ka. Ka spah ka phew bad ki mar ki mata ne ki jingbam jingdih ki long tang ki ‘Nongiarap” jongngi ba ngin kham iajan bad U Blei, ki parabriew bad ruh ka mei mariang. Ka jingim lyngkar ki phadar, pastor, tymmen basan, rangbah balang ne ki sister (riewniam) ka dei na ka daw ba ka pyrthei bad ka jingkwah brai ka doh ka la pynlong mraw iaki. Lada ngi peit janai ngin lap ba don tang iwei nga ki bunhajar kiba la iaid bakla na ka daw ba kim duwai bad iaphylliew jingmut bad ki paralok ne ki bahalor. Te hato ka dei hok seh mo iangi ba ngin shu kynnoh ba ki riewniam ki im lyngkar? Lada long riewniam ngim lah ban shongkurim ym dei ba ka jingshongkurim ka long pop hynrei na ka daw ba ki kwah ban ym shah teh ha kawei ka longing bad ba kin lah ban ieid, trei, iarap bad sumar ia baroh. Ngi baroh haba ngi pyrkhat janai ngim long kiba laitluid pura katba ngi dang im ha kane ka pyrthei. Ngi hap ban kohnguh ia ki ain sorkar ne ain shnong. Ha ka jingim riewniam ruh ki ain ki don ban iarap iaki ban kham janai ha ka jingim jongki. Ki kohnguh ia ki bahalor namar ki ngeit ba ngi kohnguh ia u Jisu uba don haka dur jongki.

U Jisu U khot iangi sha ka jingkmen ba sah junom

Ka jingbud ia U Jisu ban long riewniam kam long kaba suk, ka donkam ia ka jinglen lade. U Jisu ym khot tang ia ki ba nang bastad, ki ba riewspah, ne ki ba riewblei. U Jisu u khot ia baroh ban long ki synran jong U. U Jisu u khot ia u Petrus, Ioanis, Andreas ki nongtong dohkha; U Jisu u khot ia U Matheus u nong khrong khajna; U Jisu u khot ia u Paulus u nonglehbein ki kristan; U Jisu u khot ia u Andrew Bobola na ka iing ba riewspah haduh ba yn da shah ot ia ka snieh doh kum ka jain mass ban sakhi ia u Jisu; bad U Jisu u khot ia U Ignatius Loyola na ka jinglong shipai ia u syiem pyrthei ban long shipai jong U Blei. U Jisu u khot iangi ba ngin ym long mraw ha ki tiar ki tar, ka bam ka dih, ka spah ka hajar ne ha ka jingkwah brai ka doh. U Jisu u khot iangi ba ngin long ki shakri jong u, ym peit ia ki lait ki let jongngi. U Jisu u khot iangi ba ngin ieid ia U Blei bad ki briew kumba ngi ieid ialade. U Jisu u khot iangi ba ngin kohnguh bad bud ia ki dienjat jong U khnang ba ngin ioh ia ka jingkmen bad jinghun mynsiem ba pura mynta bad baroh shyrta. Te ia ka jingkhot jongno mo phi kwah ban bud; ka jingkhot ka pyrthei ba shitengpor ne ka jingkhot u Jisu ba iaineh junom?

“Kan myntoi aiu iangi lada ngi ioh ia ka pyrthei baroh kawei bad ngi duh noh iala ka jingim”. Ka met jongngi ka long tang ka dew met bad kan sa pyut hynrei dei ka mynsiem kaba kongsan namar ka im junom. U Jisu u khot iangi ba ngin bud ia u khnang ba ngin dup pynjanai ia la ka jingm. Ban bud ia U Jisu kam long ka ba suk ka donkam ia ka jinglen ialade. Ban bud ia u Jisu ngi dei ban don:

a. Ka Mynsiem ba kham iar ban ia ka pyrthei.

Bunsien ngi pyrkhat tang ialade, ki ba haiing hasem bad ki paralok. Ban bud ia U Jisu ngi dei ban ieid shuwa ialade nangta kata ka jingieid ka dei ban pynlong iangi ba ngin ieid ia ki parabriew. Ka mynsiem jongngi ka dei ban kham iar ia ka pyrthei namar ngi dei ban ieid ia kiwei wat ia ki briew ba ngim ithuh ithaw khnang ba kin kmen mynta bad ha ka lawei. Ngi dei ban kynmaw ba ngi ki briew ngi long ki soh jong ka jingieid; ka jingieid U Blei, jingieid I mei ipa, jingieid hynmen para, bad jingieid na ki parabriew. Ka mynsiem jongngi ka dei ban dap da ka jingsngewnguh bad jingieid ia ka jingbha jingsbun U Blei, ki para briew bad ka mariang. Ka jingduwai, jingiamap, jingiasuk, bad jingiarap markylliang ka dei ban mih na ka dohnud sngewnguh jongngi ia U Blei bad ki parabriew.

b. Ka Mynsiem ba dap ka ka ding ba rhem bha

Bun ki briew mynta ki im ka jingim ba blem blem. Ban bud ia U Jisu ngi dei ban don ka mynsiem ba shitrhem bad ka ba meh bha khnang ba ngin lah ban long ki sharak ia kiwei. Ka mynsiem jongngi ka dei ban meh da ka ding haba ngi iohi ia ki jingbamsap, jingbishni, jingthok jingshukor bad ka jingjyllei ka jingsniew ia kane ka pyrthei ka iing kyntang U Blei. Da ka jingieid ngi dei ban trei dohim dohiap ban wanrah ia ka hima jong ka jingsuk, jingieid, jingsgnewlem, jingmap, jingkmen bad jinghun mynsiem. U Blei u ieid iangi haduh katta katta te ngi dei ban long ki lynti ban iarap, ieid bad leh bha ia kiwei.

U Blei u iai khot iangi man ka sngi tangba ka shong hangi ba ngin shah skhor ne em ia ka jingkhot U Blei. Ka shong ha ngi ba ngi kloi ne em ban sngap ia ki kyntien jingim jong U Jisu ne ia ki ringtone mobile bad ia ki TV. Lada ngi don ka mynsiem sngewnguh ia U Blei namar ka jingim, ka jingsumar, bad ka jingiada jong U; lada ngi kwah ba ka mynsiem jongngi kan im junom; lada ngi kwah ban im ha ka jingsuk, jingieid, jingiamap, jingiarap lem, jingkmen bad jinghun mynsiem bad lada ngi kwah ban long ia ka pyrthei jongngi kum ka iing blei nga tharai ngi dei ban shahskhor ia ka jing khot jong U Blei. Wat lada ngim lah ban long riewniam ngi dei ban long ki briew ba long ki kti ia kito ki bym don kti, ki kjat ia kito ki bym don kjat, ki khmat ia kito ki bym don khmat, ki shkor ia kito ki bym don shkor. Ngi dei ban long ki atiar jong ka jingieid, jingsuk, jingiarap markylliang, jingiamap bad ki atiar ba wanrah jingkmen ia baroh. Lada ngi khot ialade ki kristan ngi dei ban im kum u Jisu, ai ba kiwei kin iohi ia u Jisu baim ha ngi. Ngi ngin sa kmen haba ngi iohi ba ki briew ki ba don ha ka dur u Jisu ki kmen ha pyrthei. Ngi long ki khun ka jingieid te ngi dei ban sam ia ka jingieid bad kiwei.

“Kan myntoi aiu iangi lada ngi ioh ia ka pyrthei baroh kawei bad ngi duh noh iala ka mynsiem” (Mt 16:26)

Khublei shibun iaphi ki Nongpule

Star Lyngdoh Marshillong

C/o Kong Iobina Lyngdoh

Shnong Jakhong

P.O Mairang

West Khasi Hills District

Meghalaya 793120

Ka Jingbishni ka long ka lynti sha ka Jingbha bad Jingjot

Ka Jingbishni ka long ka lynti sha ka Jingbha bad Jingjot

Ieid ia ka jingbishni bad ka jingbishni kan ieid iaphi. Tangba hadien ba ka jingieid jongka jingbishni ka la jyllei ka jingiashun, jingisih bad jingkhwan shimet kan sa jyllei. Ka jingbishni ka long kum ka ‘iad um ka ba ktah iangi suki suki bad lada ngim nang ban dih kan sa pynbuaid bad pynjot ia ngi. Haba ngi kren shaphang ka jingbishni bunsien ngi sngewthuh bakla ba ka long ka basniew. Ka jingbishni ka lah ban long ka lynti sha ka jingbha bad ka lah ruh ban long ka lynti sha ka jingsniew.

Lada ngi phai sha ka history ngi lap ba don ki briew ba pyndokam ia ka jingbishni ban tei bad pyrnoi bad don pat kiba pyndonkam ban pynjot pyntwa. U Ignatius Loyola u la kylla long riewkhuid namar ba u don ka jingbishni ba lada U Francis Assisi bad u Dominic ki lah ban long riewkhuid balei ma I ym lah? Dei ba I don ka jingbishni ba I sa trei shitom bad kylla long riewkhuid. U President barim jongngi, Dr. A.P.J Abdul Kalam u la bishni ia ka jingstad jong u wei u professor jong u bad dei na ka daw ba I bishni I la trei shitom bad I sa kylla long I wei na ki saiantist bad President ka ri India. Kumno ka jingbishni ka pynjot pyntwa ngi lah ban iohi na ka jingim u Hitler ne U Anil bad Mukhesh Ambani. U Hitler u la bishni ia ka jingnang jingstad ki Jew bad ka jingriewspah kiwei ki ri bad dei nakane ka daw u la wat ia ka nam ka burom bad ka spah bad hadien patde u la pyniap da ka ba sdien phasi ialade. U Anil bad Mukhesh Ambani ki la iashun shipara dei na ka daw ba ki ia bishni ia ka jingiohnong jongki.

Ngi ki briew ngim lah ban shu ong ba ka jingbishni ka pynjot pyntwa iangi namar ngi tip ba ka jingbishni ka iarap iangi ban kham roi ha ka jingim. Ha kano ka rukom ka jingbishni ka lah ban pynroi ne pynjot iangi?

1. Ka jingbishni ka Pynjot ia ngi

Haba ka jingbishni ka mih na ka jingkhwan shimet, ka spah, ka jingkwah burom, bad jingkhwah brai ka doh kata ka jingbishni kan pynjot pyntwa iangi. Ka jingbishni ka pynbiej iangi ba ngin ioh ia kaei kaba ngi kwah khlem da niewkor iaka jingim jongkiwei ne wat ia la ka jingim. Ka jingbishni ka pynlong mraw iangi namar ka synshar ia ka jingmut jingpyrkhat, ki kam ki jam bad ia ka jingiadei bad ki parabriew. Ka jingbishni ka phiah ia ka longiing longsem, ka pyniashun shipara, ka pyntharai sniew shi paralok bad pynisih parabriew. Haba I khynnah skul I bishni ia la I para khynnah skul ba I long nyngkong ha klass, ka jingbishni ka synshar ia I, bad ita I khynnah yn leit shim tuh ia ki kot jong ita I para khynnah bad itar ia ki kot jong ita I para khynnah ne bret noh iaki khnang ba yn ym ioh long nyngkong shuh. Ita I khynnad ba tuh I lah ban long nynkong hynrei ka mynsiem kan ym kmen namar ba ka jingsniew ka tar ia ka dohnud bad ka jingiadei jongi bad kiwei ki khynnah. Ka Jingbishni ka pynlong nongshun bad ki marjan marpa namar haba ngi bishni ngin pyrshang ban khwan naki, ngin tuh na kim, ne wat ban pynjot pyntwa ia ka kamai kajih jongki.

2. Ka jingbishni ka Pynroi iangi

Don ki briew kiba don ka sap bad kiba lah ban long khlur phyrnai ka ri, pynban ki khlem lang namar ba ki leh kamkai ba ym don jingbishni ha ka dohnud. Haba don ka jingbishni, ka jingbishni kan sa pynlong ia ngi ba ngin trei shitom, ban ym pynsepei ia ka por, ban pyndonkam bha ia ka jabieng bad ki tiar ki tar ki ban iarap iangi ban kiew bad ban kham long briew ba bha. Ka jingbishni ka long kum ka dawai khlain ka ban ialam iangi sha ka jingkmen bad jinghun mynsiem. La don iwei I khynnah ba kyrteng John na nongkyndong iba la iohlad ban leit skul sha sor. Ha klass jongi bun bha ki khynnah kiba stad bad I John i la bishni ia ka jingstad jong kita ki paralok. I John namar ba I don ka jingbishni I la ialong paralok bad baroh kita ki para klass bad I la kylli na ki lada ym sngewthuh ha klass. I la kham trei shitom ban ia ki para klass jongi bad I la iarap ia la ki paralok jongi ruh haba ki donkam. I John I la long ba nyngkong ha ka exam bad baroh kita ki paralok ki la lyngngoh bad dap da ka jingkmen. Ka jingbishni ka lah ban iarap iangi ba ngin kham ieid, kham iarap, kham sbun bad kham isynei ia ki parabriew. Ka jingbishni ka lah ban long ka lynti sha ka jingkmen jong ki ba bun ym tang ka jingkmen shimet.

Ka jingbishni ka lah ban long ka lynti sha ka jingsniew ne jingbha te ka shong ha ngi ba ngin jied. Bunsien ngi long mraw ha ka jingbishni bad dei nakane ka daw ba ka jingbishni ka pynjot iangi. Bunsien ka jingbishni ka long kum ka dawai ba ngin khwan shimet, ban lum spah bad ban pynjulor ia ka jingiadei para briew. Ngi klet bad ngim ju puson ba ka Jingbishni ka lah ban long ruh ka lynti sha ka jingieid, jingsuk, jingkmen, jingsbun bad ka jingshongkun ka jingim. Haba ngi synshar ia ka jingbishni bad ngi pyniaid ia ka jingbishni sha ka jingbha ka jingbishni ka lah ban iarap shisha iangi ba ngin poi sha ka thong ha ka lawei jongngi. Ngi ki briew ngi dei ban kiar kat ba lah na ka jingbishni ka ban ialam iangi sha ka jingjot bad ngi dei ban don ka jingbishni ka ba ialam ia ngi sha ka jingbha. Ka jingbishni ka long ka lynti jongngi te ka shong hangi ba ngin pynlong ia ka jingbishni ka lynti sha ka jingbha ne jingsniew.

Pynduhjait ia ka Jingbamsap: U Anna u dei ban pynkyndit bynriew iangi.

Pynduhjait ia ka Jingbamsap: U Anna u dei ban pynkyndit bynriew iangi.

Bamsap, Bamsap, Bamsap ka jingbamsap ka la bamsap shisha iaka jingmut jingpyrkhat jongngi, ka spah ka phew jongngi bad iaka jingiadei jongngi bad ki parabriew ne bad u Blei.

Ha kine ki sngi ba lah dep ngi iohi ka jingialeh ba shyrkhei ba u Anna Hazare bad ka kynhun jong u ki la ioh ia ka jingkyrshan u paidbah namar ba ki briew ki la isih ia ka jingjyllei ka jingbamsap ha ka ri India jongngi. Hadien ka jingiakren hapoh Parliament shaphang ki kyndon ba u Anna u la pan, u Prime Minister Manmohan Singh ula thoh ka shithi sha u ha ka 26 tarik jong u August, 2011, bad u la ong ba ka Parliament ka la mynjur ia ki lai tylli ki kyndon bad kita ki long (1) ka Citizen Charter, (2) Ban pynhap ha ka Lokpal ia ki ophisar ba rit kyrdan ruh bad (3) ban sdang Lokayuktas ha ki State. U Anna Hazare u la jop bad ngi dei ban sngewsarong ba ka sorkar ‘jong’ u paidbah, ‘da’ u paibah bad ‘ia’ u paidbah ka la sngap ia u paidbah ban ialeh pyrshah iaka jingbamsap. Ka sorkar ka la mynjur ia u paidbah ban ialeh pyrshah ia ka jingbamsap. Ngi dei ban peit sani ba ka sorkar kan pynurlong shisha ne em?

Ngi dei ban iaroh ia U Anna Hazare bad ka kynhun jong u namar ba ki la ialeh pyrshah ban pynduh ia ka jingbamsap ha ka ri jongngi. Hynrei ia ka lynti kaba u Anna u lah shim da kaba leit shah thngan ha Ramlila bad ka jingsait jabieng ia u paidbah nga tharai kam dei ka lynti ban leh. Ha Mumbai la don iwei I longkmie iba la sdien phasi ialade kum ka jingkyrshan ia u Anna, bad mynta I khun jongi ba dang 10 snem I hap ban im khlem kmie shijingim. Bun ki ba la mynsaw jur ba ki la pyrhsang ban thombor ban rung ha phyllaw Parliament bad ki Pulit ki la sympat iaki. Bun ki nongkyrshan jong u Anna kiba la shah thngan ki la shah kit sha hospital bad napdeng jongki ki la ioh jingpang bajur bad hap ban jynjar baroh shijingim. I paralok jongnga na Delhi I la iathuh ba ka jingim ha Delhi ka long kaba tieng bha namar kim tip lano kin shah kem shah tied, ki kam ki jam ki la dkhoh bad la dap tang da ki jakhlia suda. Ki skul ki college ki la khang ban kyrshan ia U Anna. Ki briew ha Ralegoan Sidhi, shnong u Anna, ki la khie syllen ia ka khlieh bad don kiba la thoh “Nga dei u Anna” bad iaid lyngkhuid ha ki surok. Da ki phew hajar tyngka ki la theh iaka pisa hakane ka jingialeh ha ka jaka ban pynroi pynpar. Hato ka dei seh mo ban ialeh ia ka jingbamsap ha kane ka rukom? Kham kordor ka pisa ne kham kordor ka jingim, ka burom ka akor, ka jingkoit jingkhiah, ka jingnang jingstad?

Ka jingialeh pyrshah u Anna Hazare bad u paibah ia ka jingbamsap ka dei ban pynkyndit bynriew iangi ki khun Khasi. Sngewsih ban ong baka jylla Meghalaya ka long ka wei naki jylla ba bamsap tam ha ri India. Kumno sha ngi ki Khasi ngim lehrain ban bamsap ne leh tuh haba ngi khot ialade ki khun “ba tiphok tipsot, ki khun ba tipbriew tipblei”? Lada ngi ngeit ba u Blei u la ai ia ki ain ki kanun bad la hiar pateng shangi, Balei mo ngi pynkhein ia ki ain U Blei ne jong u Longshuwa manshuwa? Ki briew mynta haba ki leit wat kam kin ym iohkam dalei lei ruh em khlem da ai pisa ne don jingiadei, hato kane kam dei she mo ka jingbamsap? Ngi dei ban kiar naka ka jingbamsap ym dei tang namar ba ka pyniajngai iangi na U Blei hynrei namar ba;

1. Ka jingbamsap ka bamsap ia ki jingmut jingpyrkhat jongngi

Ki briew haba ki bamsap ki pyrkhat tang kumno ban ioh khambun ka pisa. Ka jingmut jingpyrkhat ka long tang ha ka spah pyrthei. Ka jingmut jongngi kam long shuh kaba laitluid ban pyrkhat kum u Soso Tham, u Shakespeare, U Socrates ne kum kino kino ki briew bakhraw kiba pyrkhat laitluid bad kiba thoh ba kren ia kaei kaba mih naka dohnud. Ka jingbamsap ka hikai iangi ban leh tuh ha ka jaka ban lehbha, ban im arsap ha ka jaka ban im kum ki paralok bad ban pyndonkam ia ka pistol ha ka jaka ban pyndonkam ia u khulom bad ia ka jabieng. Ka jingbamsap ka pynkulmar jingmut iangi.

2. Ka jingbamsap ka bamsap iaka ioh ka kot jongngi

Ngi ki Khasi ngi don ka ain ban ‘Kamai iaka hok bad ban im tiphok tipsot’. Ka jingkhwan shimet ka la wanrah iaka jingbamsap. Ki briew mynta ki kwah ban trei malu mala bad kwah pat ban ioh iaka ba bha tam, ki kwah ban trei khyndiat bad ioh pat shibun, bad ki kwah ban shu bamsuk na ka umsyep kiwei. Ki ba riewspah ki kham riewspah da ka jingbamsap bad ki ba duk kin hap im kyrduh. Ha ka kamai kajih ki briew kim iohshuh iaka ba dei hok namar ki la hap ban iaid lyngba bun ki nongbamsap ban iohdie iohthied. Hadien ba la ioh pisa ne spah shibun kin leh kumno iaka? Kim lah ban bam, ban thiah, ban ioh jingkoit jingkhiah ne ban im ka kyrteng bad sah ka nam.

3. Ka jingbamsap ka bamsap iaka jingiadei parabriew

Balei U Anil bad Mukhesh Ambani ki iashun iashrut hadien ba ki iohlut katba ki kwah? Dei naka daw ba ka spah pyrthei kam ai jingsuk, pynpan ka pynsniew iangi. Mynta wat ha ka longiing longsem ruh la kynrei ka jingbamsap. U/ka lok haba ki die ki jhur ki jhep ne ki mar ki mata kim wanrah ne iathuh hok ha iing iaka jingioh namar ki kwah ban pynat iaka pla. Mynta shipara ki ia bishni bad bamsap ha ka jingiadie ne bhah ia ki khyndew ki shyiap. Wat shiparalok ruh la duna ka jingshaniah namar ka jingbamsap. Khie lei twat kam sha Meghalaya wat lada lait post sorkar makna phin ym ioh khlem pat da ai pisa. Ka jingbamsap ka pynjngai iangi na ki bahaiing hasem, na ki kur ki kha, ka ki long ki jor bad na ki paralok.. K ajingbamsap ka long kum ka bih ha ka jingim briew.

Kawei ka jingsniew kan ialam iangi sha kawei pat ka jingsniew haduh ba ka jingsniew kan synshar iangi. Ko khun Khasi khara, ko khun tiphok tipsot to kein ngi ia kyndit bynriew noh mynta bad kum U Anna Hazare ngin ialeh pyrshah iaka jingbamsap. Ngim dei ban sangeh ban ialeh pyrshah iaka jongbamsap haduh ba ngin da jop bad pynlong ia ka ri bad khamtam lei ka jylla Meghalaya jongngi kum ka ri Taiwan bym don jingbamsap. To ngin ym ailad iaka jingbamsap ba kan synshar iaka jingim, jingmut jingpyrkhat, ka longing longsem bad ia ki kam ki jam jongngi. Ngi dei ban ialeh pyrshah ia ka jingbamsap haduh ba ki briew kin sngewthuh ba ka jingtep eitmiaw ia ka jingsniew kan sa pynjot pyntwa iangi. Ngi dei ban phikir, kiar bad ialeh pyrshah iaka jingbamsap shuwa ba kan bamsap bad pynjot pyntwa iangi.

Khublei Shibun