SMILE AND THE WORLD WILL SMILE AT YOU

When you see someone without a smile give them one of yours,
When you see someone without love give them one of yours,
When you see someone without hope give them one of yours,
When you see someone without Joy give them one of yours,
When you see someone without peace give them one of yours,
When you see someone without kindness give them one of yours,
When you see someone without generosity give them one of yours,
When you see someone without helping hand give them one of yours,
When you see someone without time of listening give them one of yours,
When you see someone without time of sharing give them one of yours,

Pedro Arrupe 2

Pedro Arrupe and the Eucharist

The Eucharist is the source and summit of Christian life. And this Sacrament is all about an expression of purest love, the highest characteristic of our Jesuit life as companion of Jesus. The spiritual exercise 289 states this “Eucharist” as the greatest sign of His love and urges us to live it out as our first companions. Peter Faber writes our Lord wishes to enter into us and lead us to a heart-felt conversation so that following him we should renew in us our very being our life and activity, thus changing me for the better everyday. He also highlight “If Christ communicates Himself to me in my daily celebrations and gives himself in every way I also should give myself and abandon myself to him in every possible way and not only to him but for him to every one ……”. This is what very well understood by Arrupe and he did practice it. It was the Eucharist that made Arrupe enter the society ;it was the Eucharist that sustained Arrupe in the society; it was the Eucharist that made him break himself and give himself to others.
Arrupe shares that Mass was the centre of his life and he could not think of a single day without celebrating or participating in the holy sacrifice. For him Jesus was everything mean to say the Eucharist was everything. Whatever circumstances he may be he never missed Eucharist. For instance- During the Second World War, when the atomic bomb explosion took place, next day Arrupe before he could go out and help others he first celebrated the holy mass, prayed to the lord to give the affected people the strength to bear the pain and then he gave himself to them. His sermon was more of a conversation simple but very profound and sublime. Arrupe realization on the divinity of the Eucharist was much more strengthened at the sight of a little whose skin burnt and sores all over her body was waiting for Arrupe to give her the holy communion. On receiving the communion she died a peaceful death. From the Eucharist he drew inspiration and strength to continue his jobs and tried to become another Christ. Eucharist, the centre of his life, illuminated the emptiness of his life and gave him strength.
The Eucharist for Arrupe was an intimate conversation and his personal colloquy with Christ who is truly present in the Eucharist. Arrupe always felt that the Lord has always been waiting for him in the Eucharist of inspiration and strength. Arrupe gives sole credit to the Eucharist for able to hold on and bear the burden of his responsibilities. He says without which “I would not be able to hold on and much less to bear the burden of my responsibilities” (Lewis sj, 142).

What make Arrupe’s life centered around the Eucharist are his experiences and his personal encounter with Christ in the Eucharist - for example the miracle at Lourdes. As in Arrupe’s words, “One day, before my entrance into the society, I was in the front area of basilica with my sisters. A few minutes before the procession of the Blessed Sacrament was to be held.
Just before the procession, when a middle-aged lady passed in front of us, pushing a wheelchair one of my sisters noticed and remarked “Look at the poor boy in the wheelchair!” He was a young man about 20 whose body had been deformed by polio. His mother was reciting the rosary aloud, and from time to time she would sigh and say “Holy virgin, come to our aid”.
It was a truly moving sight which called to mind the sick begging Jesus: “Lord, cleanse me of this leprosy.” She took no time in reaching her place among those who were waiting for the bishop carrying the Blessed Sacrament to pass. Then the moment came when the Bishop was about to bless the young invalid with the Blessed Sacrament. The boy looked at the monstrance with the same faith that the young paralytic, the gospels speaks of must had had. When the Bishop made the large sign of the cross with the Blessed Sacrament, the boy got up from his chair, completely cured, while the crowd shouted with joy: “It’s a miracle, it’s a miracle” (Jean-Cloude, 31). They embraced challenges just like Jesus kissed and embraced his redemptive and sublime cross. They all owned Jesus who is personally present in the Eucharist for each one of them. “I find that all of them have looked upon the Eucharist as the sacrament par excellence, the source of inspiration, comfort and energy for the carrying out of so many enterprises all over the world”. (Lewis sj, 142).
Arrupe confesses that many things he learnt from the Eucharist. It is the Eucharist that made him come out of himself and reach out to the needy. I think today Arrupe invites us to perceive and encounter Jesus in the Eucharist and draw strength and inspiration from it. In the words of Peter faber “if Christ gives himself fully to me in the Eucharist I also should give myself and abandon myself to him and not only to him but for him to everyone.











Bibliography

2. 1. Lewis Hedwig, sj, “Pedro ArrupeTreasury-Notes, Quotes, Anecdotes”, pub- Gujarat Sahitya Prakash, 2007

Dietsch Jean-Cloude, sj, “One Jesuit’s Spiritual Journey, pub- Gujarat Sahitya Prakash Anand India, 1986

Pedro Arrupe

Pedro Arrupe’s Way of the Cross
Way of the cross to the world automatically reflects the pain, suffering, persecutions and tortures. It reflects the situation that takes away life through punishments, insults, agony and humiliation. It also reveals the psychological suffering due to insults, criticism and shamefulness. Way of the cross can be said a way of suffering and death and thus it was hated, disliked and considered as the most shameful thing by people.
When the term ‘Way of the cross’ is used our minds are always directed towards the ‘Way of the cross’ that Jesus Christ, when living on this earth, went through. Though this way of the cross was a kind of humiliation to those saw Jesus undergone his way of the cross. Yet Jesus gave a new meaning to it that suffering does not end with death but there is Resurrection. Jesus tells us that through pains, sufferings, and difficulties and so on. we are drive to seek support and trust from some one. Way of the cross also helps us to search for God and to be in constant union with Him. Way of the cross can also be experienced by many people according to their own context. But the one thing that should be kept in mind is that way of the cross is not the end of life but it is a part of our journey on this world before we permanently bid farewell to this beautiful earth.
Pedro Arrurpe’s way of the cross becomes vivid and more intense when he became the superior general of the Society of Jesus. A cheerful, talented and a committed Jesuit began to suffer and made the way of the cross on this earth because of the changes made in the II Vatican council about the way of going about in the church and the challenges that he suffered from his own companions in the society of Jesus . The six stations of Arrupe were dark station and situation. The beginning of every station was a time of suffering for Arrupe but later he managed to get some hope and consolation almost in all the stations. The different stations of Arrupe’s way of the cross are:

First station: Rebellion and suspicion.
Fifteen months after Arrupe’s election as general the first station of his way of the cross started. As the II Vatican council made many changes in its way of going about, it urges religious organization to take steps and implement the new changes made. Arrupe after much discernment took steps to change the way of proceedings in the society and this was opposed by some, like the Spanish Jesuits, and they wanted to split from the group and formed a new group called “Faithful Jesuits”. This group began to go against Arrupe and against Jesuit charity by reporting negative things about Arrupe’s way of going about to the secretariat of state and to other church dignitaries. This creates a rebellious and suspicious spirit to other people who have very little knowledge about the society. Even his confidential information came to light from his own companions. All these were done to create pain, anxiety and fear in Arrupe’s life.
In spite of the objection, rebellion and suspicion from his own companions and church dignitaries he did not lack perseverance. He continued to trust his companions. He tried his best to keep the society united.

Second Station: An order to stop and a scolding.
It was enacted at the 32 General congregations. More than two thirds of the congregation voted in favor of the discussion on the grades and the vows. Many of the Jesuits were aware that this would hinder the approval of the Holy See. When the congregation voted and discussed about the issue, the Holy See, Paul VI, came to know and summoned Arrupe and blamed him for not preventing from the discussion. He even scolded Arrupe and considered as disobedience besides ordering Arrupe to make the congregation stop discussing about these issues. This encounter with the Pope as a sacrificial lamb for the society of Jesus made Arrupe go through bitter hours as he was accused of being disobedient and rebellion to the order of the Holy See.
Discernment came to his aid. Arrupe did not break himself down by these accusations instead he took them in a very positive way and he thanked the Holy See for the article for he said that it had ‘Shed light on the general’s dark night.’ To be obedient is a very difficult thing specially when people are in high positions or place. It requires great humility to obey. Arrupe as a general of the Society of Jesus, as a black pope, must have suffered extremely by the accusations and by the words of the pope and bishops.

Third Station: Resignation Rejected.
The decree 4 of the GC 32 that speaks about “The service of faith and the promotion of justice” caused a great disagreement in the society and even in the Vatican. The society faced criticism from every side and this urged Arrupe to set questions to himself about his resignation as a general though he was only seventy three years of age and enjoyed good health. When Arrupe wanted to have a general audience with the pope, to discuss about the desire to convoke a GC and to receive the general’s resignation, he was not given the opportunity. When he was given the opportunity the holy father Pope John Paul II, asked to give him time so that he could reflect about the issue, but the time for reflection was very long as the Holy See did not take interest. This prolongs decision of the pope paralysis the society and caused anxiety to the general Arrupe. While the pope made his reflection Arrupe also made profound reflection about his decision to resign as general of the society of Jesus. His resignation was later rejected and he had to go through tough and even tougher sufferings in his life.

Forth Station: Two Strokes.
On august 7,1981on arrival at Fiumicino airport from a trip to the Far East Arrupe suffered a cerebral thrombosis and instead of taking him to curia they rushed him to Salvator Mundi hospital. On October 6 when cardinal Casaroli visited him Fr. O’Keefe found that Fr Arrupe had received a second stroke. This attack had made him tenser. Arrupe tried his best not to show his feeling of impatience, he accepted and suffered silently.
The convocation of the GC on 8th December 1982 and the acceptance of Arupe’s resignation gave him much joy despite the two strokes that he received.
The two strokes did not make Arrupe to be tired of life. He tried his best to learn how to write with his left hand. This truly reveals the unending desire of learning and determination that this dynamic leader had.

Fift Station: Incommunication and loneliness
Sickness made Arrupe difficult to express himself. He could walk in the corridors but with the help of Bro. Raphael Bandera. Though Arrupe was unable to communicate, express or even walk, yet he received number of visitors and greeted them with great enthusiasm and this truly reveal that how Arrupe was young at heart and love people. Even at this difficult hour of his life. The community where he was tried their best to make Arrupe happy through reading, books of his choosing and provide whatever necessary. But as time passed Arrupe could not stop to feel lonely . He stopped taking a walk in the corridor or listened to the reading, he does not attend the community mass any more but celebrated Mass in his own room. It was only the motherly care and fatherly advice of Bro Rafael that gave him little consolation. A man who was used in giving command, advice and full of zest and zeal has to depend on others and has to allow whatever others decide.

Sixth Station: An eleven day agony.
He was struck by coma on 25 January 1991. Arrupe was in agony and this agony did not last only for a day but it went on for eleven days. He had frequent attacks of curious kind of epilepsy besides the effect of a cerebral thrombosis which momentarily isolating hid respiratory centre in the brain from the rest of the breathing system. This eleven day attack made him look like a dying man and he had received the prayer of the Ritual twice. He breathes his last breath at 7.45 pm on February 5, 1991 and ended his sojourn on this earth. Thus the way of the cross of Pedro Arrupe ended.
The way of the cross of Pedro Arrupe was one with physical violence like that of Jesus but it was more of a psychological on except the strokes. He was persecuted by his own people for whom he tirelessly give himself, they were the one who criticized by his own fellow Jesuit. The Psychological suffering or the way of the cross of Arrupe was a very painful and discouraging for him. But till the end he never loses hope because of the strength he received from the Eucharistic Lord.


Bibliography:
Ignacio Echaniz SJ, Passion and Glory, Volume IV, Gujarat Sahitya Prakash Publicaion,2000.

MARAM SUB -TRIBE OF KHASI TRIBE

KHASI (MARAM) TRIBE OF MEGHALAYA
When we discuss about Meghalaya, three major tribes comes out prominently they are the Khasis, Jaintias, and the Garos. When we discuss about sub-tribes or communities we find 26 communities are mentioned. Among them ‘Maram’ tribe of Meghalaya appears. Maram tribe or community is one of the cores of the Khasi tribe. When we discuss about the Khasi culture, economy or religion, Maram is part of them. Because of these reasons Maram stay hidden in the main Khasi tribe. Maram is a sub-tribe of the Khasi tribe. It has no record documents about its origin or its culture; it has lost its identity of its origination. The Maram dialect is slightly different from that of the main Khasi language or Sohra language (ktien Sohra). They occupy a large geographical area in the state and are in great number but their identity is lost under the roof of the Khasi and thus they found themselves backward in all spheres of life. Majority of the Maram are in West Khasi Hills District. They are also found in great number in the East Khasi Hills District especially in Mawlai, Ri Bhoi District and some of them are found in Jaintia Hills District and in Garo Hills District. Some of the Maram people have become great scholars but few of them have studied their culture and helping in bringing up the tribe by not migrating to the town. Many of the Maram people feel shy to reveal that they are Maram because they feel low; instead they make people to call them as Khasi.
Maram includes several clans and sub-clans under her roof. Some of them are the Lyngdoh, Syiem, Kharmawlong, Kharsyntiew, Lyngkhoi, Marbaniang, Marwein, Shangpliang, Iawphniaw, Nongbri, Kurbah, Diengdoh, Kharbani, LyngdohRani etc. Some of these clans and sub-clans have some connections with some clans and when there are some connections no inter-marriages are allowed. Each of these clans has their own interpretations about their origin. Folklores, folk stories, folksongs, chants and oral traditions tells one thing in common that is all the tribes once belong to the ‘Hynniew Trep’, ‘Hynniew Skum’ ,the ‘Seven Huts’ or the seven members who remain on the earth when the navel of the earth was cut. Almost all the clans believe to have come to exist due to some supernatural relationship or mixed marriages between human beings and animals. Some scholars say that the Maram people have migrated from South East Asia i.e. Mongolia many centuries ago. They would also say that being the sub-tribe of the Khasi the Maram must have come from T’Sintien and lived around the ‘Kameikha’ near Kamrup in Assam. The Anthropological study of the Maram shows that they are short statures in features m, mean for men is 1566.6mm and for women is 1471.5mm. They have mesocephalic, acrocephalic and hypsicephalic head. They have mesorrhine, platyrrhine type of nose and euryposophic and of tureen types of faces. In respect to ABO blood group system they are characterized by very high percentage of genes and A blood group followed by B, O and AB.
The Maram belongs to the Austro-Asiatic language family like the Mon-Khmer of the Khasi language. The Maram has no script of its own. The Khasi and Maram could understand the language of each other because of their similarities but some of the other sub-clans of the Khasi find it difficult to converse in both the languages.
The Maram considers the earth as the mother who provide and protects (Ka Mei Ramew ,Ka Nongbsa Ka Nong btiap bas Ka Nongda Nongpeit).They are land owning people. The primary occupation is agriculture, supplemented by sericulture, petty business contract jobs, basketry, fishing, hunting, and collecting forest products like honey, firewood, bamboo shot etc. The staple food of Maram is rice. Potato, one of the cash crops of this region was first brought by David Scott the British conqueror of Meghalaya. Jhumming is the chief mode of cultivation besides dry-land cultivation of rice .The major crops are rice, maize, Jute, pulses, potatoes, ginger, sweet-potatoes, tapioca, chilies, etc. They also cultivate betel nuts, betel-leaves, and soft broom. Plantation of oranges, Mangoes, bananas, pears, pineapples, plumes, jackfruits, Khasi oranges (Sohphoh Nongkhlaw) are also done. Vegetables like potatoes, peas, brinjal, beans, tomato, cabbage, cauliflower, pumpkin (red and ash) cucumber, leafy vegetables, roots and the Maram grows tubers. White-collar jobs are increasing as the state grows. They are also blacksmith, business people, and drivers. Maram are non-vegetarian they relish chicken, pork, beef, mutton sometimes buffalos, dogs, elephants and other animals from the forest, besides all sorts of edible fish and birds.
The Maram sub-tribe has many rich cultural heritages. Many of its festival are related with agricultural activities or activities of victory against the enemies or the devils. They are excellent dancers, skill hunters, fierce fighters and raiders. Their life was originally primal and isolated in their own ‘Shnong’ or groups amidst thick jungles with many wild animals ands birds. They live a nomadic life. Women found it very difficult to such a life. For better care of children, domesticated animals and in the family chores, they urged men to settle in one place and thus villages emerged. To maintain the religion ‘Ka Niam’ of the family, to be able to teach the children the religion, the laws of righteous living and to introduce the children to the clan system are some of the other reasons to form a village. Being an agrarian society \ community they are well trained how to defend themselves from being attack by wild animals or enemies. They are music lovers, they have many folksongs, poems, chants and unique musical instruments that are made by the indigenous people, they used them when they go for hunting or when any competition takes place with other villages. They sing these songs or chants so that they may get some animals or win the game or even defeating the enemies in case of war. These songs or chant are like mantras that brings good luck to them, ‘Ban Ieng Ka Daw’, so that the arrow may go straight to the desired place. There are different songs or chants that they use in ceremonies or during the clan sacrifices. The advancement of western Music has suppressed this beautiful traditional music very much. The songs and chants are replacing by western hymns and western musical instruments replace traditional musical instruments. Some of the Khasi traditional dances or dress is a mixture of the Maram, War, Khynriem and of the Bhoi dances or dresses.
Cultural Practices of The Maram regarding Death:
The Maram and the Lyngam of the state of Meghalaya, India, pays great respect to the dead people. Death is one of the biggest events in the society especially the clan. When anyone died many sacrifices and prayers are made to the gods, the ancestral deities, prayers are offered to the ancestress (Iawbei), the grandfather (Thawlang) and the great uncle( U Suitnia, mother’s brother). The sacrifices and prayers are done in a very diligent manner because they believe that if the spirits are not appease the Spirit will cause destruction to the family members, the crops, cattle and even haunt them and give them no peace. They believe that as long as the spirit is roaming around because he was not satisfied while living on earth, there will be no blessing to the clan.
They also believe in the ‘re-birth’ or ‘Karma’ teaching. So if a dead person has not been treated well with all the rituals and customs the person will be born as an animal or insect. The clan members are afraid of this very much for they don’t want to see any of their kiths and kin being born as animal or insects in the future life.
There is a strong believe in spirits or ghost. The people are frightened of this very much. Some live with this fear till they enter their graves. Even educated people who knows that it is a superstitious belief or even animistic have this fear. They will not talked anything regarding dead person, spirits or any queer stories that can frightened them once the weather is dark. Therefore, many people will not hesitate to spend any amount of money to appease the spirits.
The Maram belief that when a person dies he passes through various stages depending on the life he had lived on earth. If a person lived a good life on earth the people believes that he will go to heaven, an eternal home of happiness. If a person lived a life that is not so good he will be sent to purgatory called as ‘Nurok ka ksew’, ‘Mynkoi u Jom’, ‘Khyndai Pateng Niamra’ to be punished for sometime as a compensation for his sins. If a person lived a bad life he will be sent to hell, ‘Dujok’. A person who lived a bad life is frowned by all. When he dies there will be no sacrifices or prayer services offered for him. His body will not be burnt or burry in a common place. Even if the body is burnt or buried his bones will not be interned into the family bones repository, cromlech. It is believed that evil spirit will take control over his body and soul. He will not be at ease forever. This happened only when the person committed serious crimes like incest, murder etc. and he is excommunicated from the clan.
When a person breathes his last no sooner a cock is killed as a sacrifice for the soul of that person. The cock is killed because they believe that the cock knows the way home and thus the cock would scratch a way for the soul of that person. The cock intestines are also observed carefully whether it is good or bad. If it is bad they believe that something bad will occur in the family again. Prayers are offered for the dead person. The church bells are rung. The family members gather round the person and mourn for him. The family members and all his\her nephews or nieces, if they are grown up, come together and decide what to do. Some of them would be messenger to distant relatives and friends. Some would go and invite people to help them in cooking meals, digging grave, making coffin, collecting firewood, carrying water and other domestic chores. Some would be in charge of the prayer services and some for the relatives who have come from far. Different members of the family, to feed the people who come for the funeral, kill Bulls, pigs, chickens, and other animals, depending upon the income of the family. For example if the grandmother or uncle died, the brothers, sisters, nephew\nieces or grandchildren, and the relatives will offer something to help in the expenses made. Death is a costly affair in the society. On the first day or early on the second day the person is given a long bath. If the person is male the male members will give him bath and vise versa. The person is given bath with a warm water boiled on a big pot with few rice and lemon leaves in it, the pot is to be covered while boiling the water. When the bath is over the person’s body is wrapped with a new piece of cloth and make to lie on a bed that he usally sleeps or in the special room. The bed is curtained all round. Candles are kept on burning day and night on a candle stand above the persons head or on both sides of the head. Fruits, food, and the person’s medicine (if they die due to sickness) are kept on the person’s bed. A mother, wife, father or any relatives who are very close to the person will sit besides the dead body with one side of the curtain open.
The traditional Maram religion cremates the body while the Christian buries the body. In the Maram religion once the body is prepared for the burial, the body is kept on the coffin and brought outdoor in the verandah with only the head part of the dead body is shown. It is brought out to let the villager have their last homage to that person. Prayer service is conducted where, if the uncle died, his parents if still alive, his brother or sister, his nephew\nieces and his relatives will give a farewell speech for the dead person and beg from him to bless the clan. When everything in the courtyard is over the body is put on a bier (Ka Krong) with his head facing towards the east. The relatives will take the body to the cremation place with flowers and candles in front of the procession lines. On the cremation place there will be a farewell chanting then the body is kept on the pyre and the relatives will light fire on the pyre. All the clothes and personal things of the person are thrown in the pyre. The parents, relatives, friends and all those who attended the funeral ceremony will throw betel leaves and betel nuts; some will throw money into the pyre. Betel leaves and betel nuts are thrown so that the dead person may enjoy eternal bliss and happiness and he may not lack friends in their second life. When the cremation is done the unconsumed bones and the ashes are collected to intern them in the family cromlech. Sacrifices and prayers offered for the internment of the bones. On the dead anniversary prayer service will be held in the family and food will be offered to the people who attended the ceremony. The relatives will also take some food for the dead person and keep it on the tomb or cromlech. At present cremation is forbidden in the state but if the dead person by all means asked to be cremated when he was still alive the family members will burry the person for six months then the body will be removed and cremation will take place.
The Christian follow the same procedures till the procession. During the procession Rosary is recited or other prayers are prayed. When they reached the graveyard a prayer service is held then the body is lowered to the grave. The people bids farewell by throwing mud and some throw betel leaves, betel nuts or money. When the burial is done all the people will go to eat and drink in the person’s family. After one year the Christian also have prayer service for the repose of the soul of that person.
The Christian as well as those who are in Maram religion observed a period of purification for three days called as ‘Sngi Iew Ding’, soon after the person is buried or cremated. During these three days those who have touched the dead body or eat the food in the family where death took place will not touch the barn. The third day of purification is called as Miet Ap Rngai, literally ‘Night of waiting the ghost’. The family members will keep some eatable things in the pots, ashes will be kept on the doorway to see the footprints and the family members and friends will sleep early to wait for the coming of the ghost. Some would bring out with news that the ghost had come to eat, drink, and so on.


The Matriliny System Of The Maram.

The largest matrilineal unit of the Maram is the Kur Bah (main clan) followed by the Kur Nah, the Jait (sub-clan), the Kpoh (lineage), the Iing (family) and the Iing-Tnat (nuclear family). The Maram believed that ‘U Blei Nongbuh Nongthaw’ (God the Creator) established the Kur through ‘Ka Iawbei Tynrai’(Root Ancestress), ‘U Thawlang’ (Primordial Progenitor)and ‘U Suidnia’ (Primordial Uncle, brother of Iawbei).Any sub-clan who adopted a slightly different title but still bound by the main clan, Kur, Iateh Kur comes together only in the Kur. Jait Iateh Kur, sub-clan that are bound by the clan has different Kpoh, Ing and Iing-Tnat.The Iing Tnat consists of a mother, father and children. The Iing includes the great grandmother, Meirad Tymmen and grandmother, the Khadduh (last daughter) the unclean, the unmarried sisters and brother .The Iing Tnat is split from the Iimg.The Kpoh or lineage includes the young ansestress, Iawbei Khynraw, her husband, the uncle and the Khadduh, From the Kpoh the Iing spreads. The Jait includes the Iawbei Tymmn, root ancestress, her husband ,her brother and the Khaduh. In the Jait, sub-clan all the different Kpoh are split. Those who belong to the same sub clan bears the same title or surname. The Kur clan includes the Iawbei Tynrai, root ancestress, U Thawlang, primordial progenitor, her husband; U Suidnia her brother and theKhaduh.The different sub-clans who have different titles or surname are split from the main Kur. The children addresses their mother’s sister and female maternal cousins as mothers. The brother of the mother is called as uncle. The mother of the children’s father is called as Meikha and his (father’s )brothers and sisters are addressed as “Bakha or Kha”. The Khadduh and her husband are expected to stay in the Iing, while the other daughters can split into their Iing-Tnat.The Khadduh inherits the major part of the wealth. It is because she has to look after her parents, the unmarried brothers and sisters, the nephew and nieces, if her sister died, and she has to take care after the different religious rites and sacrifices that are to be performed at different occasion. Though the Khadduh inherits the wealth, she is only the custodian. It is the Kni who manages on her behalf besides being the priest and the chief celebrant in any family sacrifices. The Paduh (husband of the Khadduh) has few roles to play because he (uncle) is like a father. In fact the husband of the Khadduh plays a great role only in the procreation so that the children get their Meikha and Bakha (paternal kin) or pasan or pakhynnah (uncle). The Kur are strictly exogamous and any inter-marriage within the Kur is a taboo and the greatest sin a person can commit. It is believed that nature herself will punish the Kur with natural calamities like striking of a lightning to the members of the Kur.If such love marriage occur the Kur will immediately order the two to live separately. If they don’t the Kur will excommunicate them from the clan. This is the greatest punishment in the society. The Kur does not praise the child born of such relationship though the child is allowed to join the Kur. The child is known as “Khun Kha Sang”, incestuous child. If such a relationship is done secretly the people believe that nature will herself reveals by mild actions, if the relationship had just began. Major actions like killing the family members will occur if it is a matured relationship. The Kni of the Kur with all the clan members will find out the cause of such unnatural happenings or deaths. The Kni will offer sacrifices ‘Knia Khan’ using eggs, cocks, goat or a die (six sided coin) ‘shyieng khan’ to find out the person. This method is done only when no one confesses even after enquiring. The punishment for the person who doesn’t confess will be beating especially when his action has killed someone in the family. When the reason “Daw” is found out a cock or a goat is sacrificed so that God may not punish the clan any longer with deaths or any other punishments. Prayers are also offered so that the incestuous evil spirit may be washed out from the clan. Marriage with immediate paternal kin (bakha) is considered to be a taboo and natural calamities will strike the Kur directly without any warning like what it usually happens in inter –marriages with in the Kur. However after two or thee paternal generations they can marry with the different Kpoh of the father’s side. Some clans ‘Kur’ consider marriage with paternal kin, a good thing. Such clans prefer the Khadduh to have such marriages. If any male members marry any plain women or vise versa and bring them to the land of the Kur they are integrated to the Kur but their title or sure name will be slightly different because they can add dkhar (plain man or woman) or only khar with the main title of the Kur.
The uncle (Kni Rangbah) and the Khadduh (last daughter) are the two most important persons in the clan. The uncle has authority over residence, economic, social activities, welfare, and moral well being of the clan, uniting of the clan and in performing as a priest in the family religious rites, customs and sacrifices. He works for his sister and controls the family wealth. He teaches, advices, counsels and supports his nieces and nephews and is an intermediary between God and the nieces or nephews. He is the administrator of movable and immovable goods of the family. The Khadduh (last daughter) is the custodian of the family;,property, economy, Iing (family), ancestral house, and of the cromlech, Maw Shyieng. She epitomizes the family religion and is referred to as the one who “ Keeps the Religion” though she is not a priestess. She is responsible to prepare the necessary items for the rites and rituals. She is responsible to look after the older members, the handicapped, the widower, the unmarried brothers and sisters and the children of the deceased parents. No beggars or thieves exist in the Maram Society. With their own sweat and blood they live happily and share with the clan members. Any Maram and even the whole Khasi tribe with the leadership of the uncle and the support of the Khadduh leads their lives with the help of these simple rules;
(a) Tip Briew-tip Blei (Know man -; Know God)
(b) Tip Kur tip Kha (Know Maternal and Paternal relationship; respect your kinsmen)
(c) Tip Hok- Tip Sot (know and do what is right and pure)
(d) Tip Burom-Tip Akor (Know the etiquette of life, Know how to respect)
(e) Kamai ia ka Hok (to earn with righteousness)
Matriliny system in the Maram society has its strong roots because of some family bonds, symbols, and practices. Some of these forces are: -
(1) Having a common grandmother
(2) Having a common ancestral cult, cromlech (Mawbah, Mawshyieng, Mawbynna Niam, literally means religious stone, Mawbynna Nam, literally means honoring stone).
(3) Common household deities
(4) Common religion beliefs
(5) Common Iing Seng (root family) or Iing Niam (literally means religion house) in the ancestral home.
(6) Common priest, uncle (Marangbah)
(7) Common ancestral property
(8) Common administrator, leader, teacher, confessor, supporter (the great uncle and the subaltern uncles)
(9) Common meeting place (Iing Durbar)
(10) Common visiting place (Iing Khadduh, ancestral home)
(11) Common surname (Kajuh Ka Jait)
(12) Common sacred grove, (Law Kyntang)
Pure traditional matrilineal system ceased to exist in Meghalaya as a whole. Few Maram villages practice a modified matrilineal system. Majority of the Maram are adopting only few aspects of the Matriliny system but still they call themselves a matrilineal society. The Maram women are in trauma; the women are in trouble and their children are left uncared because the role of the uncle is being wiped out and the progenitor father is slow to take the uncle’s place especially regarding material needs. Some of the forces that hinders Matriliny system are:-
(a) The conflicts between the Iing-Tnat (nuclear family) and the Iing (family), the Kpoh (lineage) regarding social, religious, economic and political aspects.
(b) The conflicts between a progenitor father and uncles regarding power, administration, guiding the children and cooperation.
© The conflicts between mans’ loyalty to his wife and children and his loyalty to his Iing (family) or Kur (clan).
(d) With the coming of the British the Khadduh has legal right to claim the ancestral property and considered them as self-acquired properties and this created conflict in the Iing because the Khadduh is suppose to be only a custodian while the uncle is suppose to be the administrator,
(e) The conflicts between matri-local residence and a man’s lack of complete authority over his own conjugal family.
(f) Some Iing (family) has a conflict in marriage system with the patrikin because after some two or three generation they can get marry.
(g) The outgoing sisters (Khun Mihiing) are also given some of the ancestral property to be used therefore, there is conflict between the Khadduh and them especially when the Khadduh get less amount of property to take care of the Iing .
(h) Individualism, privatization, urbanization and globalization has made people selfish and greedy, therefore, a conflict arises when some welfare work is to be done, that is when we need to share some money to support the Iing during religious practices and to help the unfortunate members of the family.
(i) Conflict between the real wife and children with the concubines and their children.
(j) The conflict when mixed marriages between patrlineal and matrilineal societies take place.
(k) Conflicts arise when the number of cognates and agnates (Ki kur bad Ki kha) are not enough for inter marriages.
(l) The conflict between wife and children with the father because he comes only to produce but not providing any support. The wife faces great trouble especially when the children are sick because the uncles are out of sight.
(m) The conflict between changing the matrilineal system to patrilineal system like the Nairs in Kerela . The Seng Rympei Thymmai (Association of new Hearts) started in 1990 is formed for this purpose.
(n) the conflict to form a new family system that is keeping the patrilineal and matrilineal title together in the title of the family . For example if the father’s title is Marbaniang and the Mother’s title is Lyngdoh then the children will have the title LyngdohMarbaniang.
(o) Marriage is a social contract based on clan, religious rites and practices. The uncle and other family members have to approve it, therefore, a conflict arises among the youths who falls in love with members of other clans whom the Iing (family) does not favored may be due to some conflicts in the past. A conflict also arises for adult boys and girls who want to choose their life partner freely i.e. without any interference of the Iing (family).
(p) Even though the Maram women receives high respect and have great role in the society but still they have to suffered many untold sufferings and are forced to work even at the cost of sacrifices oneself because the uncle nor the husband are not at her side to support her. For example, a woman has to carry firewood or work in the field amidst the scorching sun or heavy rain even during pregnancy. Therefore, a great conflict or quarrel arises among them.
(q) There is a Conflict among those who have white-collar jobs, who become richer with the simple agrarian people. Division between the rich and the poor began to appear and the poor are engaged even as bonded laborers by the rich.
(r) The conflict between the Christian teachings, practices etc. and the Maram teachings, practices etc.
Maram people insist in the present day insist the father to stay with his wife and children. The child whose father ran away are called Khunrei,, (fatherless child) in the present day. The uncles are respected though they don’t possess the traditional authority any longer. The Khadduh still inherit the ancestral home. Ancestral properties are divided to all the daughters but still the Khadduh gets the bigger share. The children still adopt the mother’s title. This is the present matrilineal situation of the people at present.
THE END
By Shaining Lyngdoh

BOOKS AND READING

Books And Reading.
Happy is the man who acquires the habit of reading when he is young. He has secured a life-long pleasure, instruction and inspiration. So long as he has his beloved books, he need never feel lonely He always has a pleasant occupation of leisure moments, so that he never feel bored. He is the possessor of wealth more precious than gold. Ruskin calls books, ``Kings`-Treasures``-treasures filled, not with gold and silver and precious stones, but with riches more valuable than these-knowledge, noble thoughts and high ideals. Poor indeed is the man who does not read, and empty is his life.
The blessings, which the reading habit confers on its possessor, are many.
Provided we choose the right kind of books, reading gives the highest kind of pleasure. Some books we read simply for pleasure and amusement-for eg, good novels. And novels and books of imagination must have their place in everybody’s reading. When we are tired, or the brain is weary with serious study, it is a healthy recreation to lose ourselves in dome absorbing story written by a master hand
But to read nothing but books of fiction is like eating nothing but cakes and sweetmeats. As we need plain wholesome food for the body, so we must have serious reading for the mind. And there we can choose according to our taste. There are many noble books on history, biography, philosophy, religion, travel and science which we ought to read, and which will give us not only pleasure but and education. And we can develop a taste for serious reading, so that at the end it will give us a solid pleasure than even novels and books of fiction.
Nor should poetry be neglected, for the best poetry gives us noble thoughts and beautiful imaginings clothed in lovely and musical language.
Books are the most faithful of friends, our friends may change, or die; but our books are always patiently waiting to talk to us. They are never cross, peevish, or unwilling to converse, as our friends sometimes are. No wonder a reader becomes a ``book-lover. ``

The Autobiography of a Rupee.
I am now an old coin, and have been in circulation, many years. I have become dulled and worn, and the Lion’s head on my face is very faint, and the lettering on my back almost rubbed out, with the years of hard work I have done. But I still remember my early youth. If you had see me then, when I was in Government Treasury, with my bright companions, soon after we had been issued from the Mint, you would not have recognized me as the same coin. I was shining silver, and the Lion’s head and all the lettering were very beautiful and distinct. I was very proud of my smart appearance.
My active life began when I was paid over the counter of a bank, along with other rupees, to a gentleman who cashed a cheque. I went of jingling in his pocket; but I was not there long, as he gave me to the shopkeeper. The shopkeeper looked pleased when he had me in his handmaid said,``I had not seen a new rupee for some time``,and he banged me in the counter to see if I was genuine. I give such a clear ringing note, that he pick me up and throw me into the drawer with a lot of other coins.
I soon found we were a mixed company. I took no notice of the greasy copper coins, as I knew they were of very low caste; and I was condescending to the small change, Knowing that I was twice as valuable as the best of them, the fifty Pisa pieces, and a hundred times better than the cheeky little paisa. But I found a number of rupees of my own rank, but none so new and bright as I was. Most were old coins, and dull and worn as I am today.
Some of them were jealous of my smart appearance, and make nasty remarks; but one very old rupee was kind to me and gave me good advice. He told me I must respect old rupees and always keep the small change in the place-advice which he summed up with the remarks, ``A rupee is always a rupee, however old and worn.``
The opening of the drawer interrupted our conversation; and I was given in change to a young lady, who put me in her purse. But the purse had a hole, and I felt out as she walked along the street, and rolled into the gutter, where I was lost a long time. Eventually a very dirty and ragged boy picked me up; and for some time after that I was in a very low company, passing between poor people and small shopkeepers in dirty little streets. But at last I got into good society, and most of my time I have been in the pocket and purse of the rich.
I have no time to tell the hundredth part of my adventures. I have lived and active life, and never rested long anywhere. I am glad of this, for I should not have liked the fate of a rupee, born the same year as I was, who has been all his life locked up in the strong-box of a master. What a dull life he must have had!

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POITRY

POEMS

There is a call from heaven for you and for me,
To be the messenger of love and peace in this world.
To be friends and brothers to all creatures



It’s a day of joy, and of bright smile too
It’s a day of love and a day of hope
For the Lord has given us new life today
So we wish you a Happy B’day. X2
Happy (2) B’day
We wish you dear friends
Happy (2) B’day
We wish you today. X2
May good health be blessed to you
May good life be blessed to you
May friends around support you everyday. X2
Happy (2) B’day
We love you dear friends
Happy (2) B’day
We pray for you today. X2



1. May you bloom gloriously through out your life
May you smile happily through out your life
May you find friends easily through out your life
May you live joyfully life always.
Happy B’day tra la la la. X3
We wish you a happy B’day.
2. May you grow healthily thorough out your life.
May you sing melodiously through out your life
May the Lord protects you throughout your life
May you be blessed with long life too.






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BIBLE

Quizzing with Bible age.

Ø Adam:930 years.Gen5:5
Ø Sarah 127 years. Gen23:1
Ø Moses120yrs. Deut.34:7
Ø Tobit 117yrs. Tobit.14:14
Ø Job 140yrs. Job.42:16
Ø Judith105yrs. Judith.16:23
Ø Joseph 110yrs. Gen.50:22
Ø Abraham 175yrs.Gen.25:7
Ø Terah 70yrs.Gen.11:26
Ø Enosh 912yrs.Gen.5:11
Ø Seth 807yrs.Gen.5:7
Ø Methuselah 969yrs. Gen.5:27
Ø Lamech 777yrs.Gen.5:31
Ø Noah 950yrs.Gen.9:29