Michael Makri

Monday, October 31, 2022

Privacy Policy for Don Bosco Media Network Shillong

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Privacy Policy

Michael Makri built the DON BOSCO MEDIA NETWORK SHILLONG app as

a Free app. This SERVICE is provided by

Michael Makri at no cost and is intended for use as

is.

This page is used to inform visitors regarding my

policies with the collection, use, and disclosure of Personal

Information if anyone decided to use my Service.

If you choose to use my Service, then you agree to

the collection and use of information in relation to this

policy. The Personal Information that I collect is

used for providing and improving the Service. I will not use or share your information with

anyone except as described in this Privacy Policy.

The terms used in this Privacy Policy have the same meanings

as in our Terms and Conditions, which are accessible at

DON BOSCO MEDIA NETWORK SHILLONG unless otherwise defined in this Privacy Policy.

Information Collection and Use

For a better experience, while using our Service, I

may require you to provide us with certain personally

identifiable information, including but not limited to Name, email. The information that

I request will be retained on your device and is not collected by me in any way.

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The app does use third-party services that may collect

information used to identify you.

Link to the privacy policy of third-party service providers used

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I want to inform you that whenever you

use my Service, in a case of an error in the app

I collect data and information (through third-party

products) on your phone called Log Data. This Log Data may

include information such as your device Internet Protocol

(“IP”) address, device name, operating system version, the

configuration of the app when utilizing my Service,

the time and date of your use of the Service, and other

statistics.

Cookies

Cookies are files with a small amount of data that are

commonly used as anonymous unique identifiers. These are sent

to your browser from the websites that you visit and are

stored on your device's internal memory.

This Service does not use these “cookies” explicitly. However,

the app may use third-party code and libraries that use

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You have the option to either accept or refuse these cookies

and know when a cookie is being sent to your device. If you

choose to refuse our cookies, you may not be able to use some

portions of this Service.

Service Providers

I may employ third-party companies and

individuals due to the following reasons:

<ul><li>To facilitate our Service;</li> <li>To provide the Service on our behalf;</li> <li>To perform Service-related services; or</li> <li>To assist us in analyzing how our Service is used.</li></ul>

I want to inform users of this Service

that these third parties have access to their Personal

Information. The reason is to perform the tasks assigned to

them on our behalf. However, they are obligated not to

disclose or use the information for any other purpose.

Security

I value your trust in providing us your

Personal Information, thus we are striving to use commercially

acceptable means of protecting it. But remember that no method

of transmission over the internet, or method of electronic

storage is 100% secure and reliable, and I cannot

guarantee its absolute security.

Links to Other Sites

This Service may contain links to other sites. If you click on

a third-party link, you will be directed to that site. Note

that these external sites are not operated by me.

Therefore, I strongly advise you to review the

no control over and assume no responsibility for the content,

privacy policies, or practices of any third-party sites or

services.

Children’s Privacy <div>

These Services do not address anyone under the age of 13.

I do not knowingly collect personally

identifiable information from children under 13 years of age. In the case

I discover that a child under 13 has provided

me with personal information, I immediately

delete this from our servers. If you are a parent or guardian

and you are aware that your child has provided us with

personal information, please contact me so that

I will be able to do the necessary actions.

</div>  Changes to This Privacy Policy

I may update our Privacy Policy from

time to time. Thus, you are advised to review this page

periodically for any changes. I will

notify you of any changes by posting the new Privacy Policy on

this page.

This policy is effective as of 2022-11-01 Contact Us

If you have any questions or suggestions about my

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Sunday, March 12, 2017

SECOND SUNDAY OF LENT

The Journey of Faith

During my first apostolic work as a deacon, I was sent to a parish in the West Khasi Hills. This parish was located in the hinterland and I was informed that there was no power supply and mobile telecommunication service (network) there. I was used to regular power supply and I imagined how I could neither charge my mobile phone nor have access to the internet for few months. Worst still, then, I was not used to spending a long period of time outside my home or formation house. I wondered how comfortable I would be in a strange environment especially among people of a different culture and dialect. Within the apostolate, I discovered that the grace of God was always at my disposal and it enabled me enjoy the circumstances under which I worked. Perhaps, you may have had a similar experience leaving your home for a strange land either as a result of marriage or educational pursuit or in search of greener pasture. We know there are always lots of anxieties involved in leaving a familiar place for an unfamiliar place.

In the first reading (Gen. 12:1-4), Abram may have experienced such anxieties when he was called by God to abandon his fatherland, kinsmen, patrimony and the homeliness of his environment for an unknown destination and mission. He quickly abandoned those things and followed the voice of God for a journey to an unknown land. In that unknown land he would begin a new way of life. In his decision to obey the voice of God even when he did not understand the will of God, we see a manifestation of his unwavering faith in God. This story of Abram represents our journey of faith; a journey from the known to the unknown. The journey of faith is a conscious effort to grow in holiness so as to be deeply united with God. This journey is not a human initiative. God alone initiates this journey and like Abram, He is calling us to abandon our comfort zones and those things we are attached to, to embrace a new way of living. He wants us to detach from inferior realities that we may be attached to superior realities.

Within this period of lent, the voice of God still re-echoes in the voice of the Church inviting us to undertake the journey of faith. This journey of faith involves abandoning our sinful and old ways of life for a new beginning. It includes giving up some of those things that are precious to us that we may be more devoted to the things of God. The journey of faith is a journey towards a life of virtue, prayer, penance and charity. It is a journey towards perfection and it embraces sacrifices and suffering. It is a journey in which we have to let go of certain things. As Abram let go of his landed property and patrimony, we also have to let go of our pride, selfishness, arrogance, debauchery and other sinful actions. As we let go of these things, God prepares a better place for us. Faith in God demands our separation from sin and occasions of sin. This period of lent is a very good opportunity to effect this separation from sin. A life of prayer, fasting and almsgiving will avail us of the necessary graces to make a sincere separation from sin.

Unlike Abraham who undertook the journey of faith ignorant of the destination, we Christians are also not ignorant of our destination. Ours is a journey towards glory. The Gospel reading (Mt. 17:1-9) confirms this in the story of the transfiguration of our Lord Jesus. We may recall that before the transfiguration, Jesus had told his disciples the necessity of undertaking a journey of faith which will culminate in his suffering and death. They saw his death as the death of hope and Peter confronted him. But Jesus rebuked him and after some days took him together with James and John to the mountain where he was transfigured. His transfiguration thus became a foretaste of what we shall experience when we arrive at the end of our journey of faith in heaven. This story is meant to keep us focused on our journey of faith. Since we have an idea of what awaits us at the end of the journey, we can then be more focused on our journey with the hope that at the end, we shall also be like him who was transfigured on the mount.

Beloved brethren, though there may be lots of temptations and distractions on this journey, let us try to be focused. The transfiguration narrative enlightens our vision, strengthens our courage, solidifies our faith and increases our hope. With hope that there is light at the end of the tunnel, St Paul in the second reading (2 Timothy 1:8-10) also advices us to accept in good faith the hardship that the gospel entails. Our journey of faith would expose us to several difficulties but the joy is that Jesus has won for us an everlasting life we shall inherit at the end of our journey. Therefore, through the Good News we have shared together, may God grant us the grace to remain focused on our journey especially within this Lenten season. Happy Sunday. God loves you.

Tuesday, March 7, 2017

Should we celebrate IWD every year?

March 8 has been celebrated as International Women’s Day since 1975, when the United Nations designated it as such in order to honor “women’s advancement” and to ensure that the “equality” that they had worked so hard for and achieved would be maintained in all aspects of life. Advancing equal rights meant that young girls could avoid child marriages and enjoy equal access to education, women could plan their families, and pregnant women would not be in danger of losing their jobs.

It is believed that the labor strikes waged by female textile workers in 1857 and 1908 to protest poor working conditions in New York City started the movement, followed in 1909 by 30,000 shirtwaist workers who stopped work for 13 weeks for better pay and working conditions. The arrested strikers were provided bail money by the World Trade Union League.

On Feb. 28, 1910, the 2nd International Conference of Working Women was held in Copenhagen. Clara Zetkins (a woman leader of the German Socialist Democratic Party) suggested that a particular day each year be designated to press for demands. Her suggestion was approved by 100 women from 17 countries.

March 19, 1911, was named International Women’s Day (IWD); it was marked for the first time in Austria, Denmark, Germany and Switzerland. The date (March 19) was chosen because on March 19,1848, the Prussian king promised many reforms, like the right to vote. A million men and women attended IWD rallies campaigning for women’s right to work, vote, and be trained for public office, and an end to discrimination. The Russian revolutionary and feminist Alexandra Kollontai helped organize the meeting in Germany in small towns and villages with 30,000 street cleaners.

On March 25, 1911, the “Triangle Fire” in New York claimed the lives of 140 working women, mostly Italian and Jewish immigrants, and drew attention to the dire working conditions and lack of labor legislation in the United States. Subsequent IWD events focused on addressing these problems.

In 1913 on the eve of World War I , a campaign for peace was made. Russian women observed the first IWD on the last Friday of February in that year. IWD was moved to March 8,1914, and was marked by rallies to end the war and to express women’s solidarity. On the last Sunday of February 1917, Russian women went on strike for bread and peace in response to the death of 1 million Russian soldiers in the war. After four days, the czar was forced to abdicate and the provisional government granted women the right to vote. The women’s strike was on Feb. 28 in the Julian calendar in Russia, but on March 8 in the Gregorian calendar!

In the year 2000, IWD became an official holiday in 26 countries; in three countries—China, Madagascar, and Nepal—the official holiday was for women only. There are now more women in the boardroom, role models in all aspects of life, female astronauts, prime ministers, presidents. Women now have real choices. In this millennium, there have been significant changes and shifts in attitude in society and in women themselves about women’s equality and emancipation.

According to the WEF founder, “to develop the gender dimension is not just a question of equality, it is the entry card to succeed and prosper.” (Inquirer, 10/29,12)

Younger women nowadays feel that all the battles have been won for women. Is this the truth? The World Bank Report 2012, “Toward Gender Equality in East Asia and the Pacific,” shows that there is still gender inequality. Women in general receive lower wages than men, and they work in smaller firms, in informal sectors, and in lower-paid occupations. Only about 30 percent of medium-sized enterprises are managed by women; only 20 percent of large enterprises have female managers.

Should we celebrate IWD every year? Definitely, yes! An annual celebration reminds all of us that there is still a lot to do to achieve women’s equity, emancipation and empowerment. We will only rest when the “quality of life and liberty [becomes] similar for human beings irrespective of [their] sex identity” (Shoma Chatterjee 1988).

By Corazon Yabes Almirante, MD, MSc, PhD

Friday, March 3, 2017

WHOSE MEGHALAYA IS IT ANYWAY?

After returning from a foreign country I have observed that Meghalaya is ‘a society that has lost its conscience’. Critics may disagree with me but to support my observation let me cite few examples. Conscience as the dictionary defines it is ‘a person’s moral sense of right and wrong which acts as a guide to one’s behaviour.’ Further, if taken from the Christian perspective of conscience, ‘It’s a voice calling people to love and to do what is good and to avoid evil.’ For man has in his heart a law inscribed by God. His conscience is man’s most secret core and his sanctuary. There he is alone with God whose voice echoes in his depths (CCC1776). Based on these two definitions quoted above let me put forward a few points for discussion and appropriate action.

Conscience for Cleanliness: In the past few months, I visited about ten to fifteen tourist spots in Meghalaya particularly in the Khasi-Jaintia region. To my utter disgust, the places are filthy and with no maintenance whatsoever. Plastics and wrappers, bottles, cigar butts, orange peels are strewn all over the place. In some places there are dustbins but no one cares to use them. We might say that’s not the Meghalayan but the tourists who dirty the place. True, but if the places are kept clean and tourist guides do their jobs sincerely this could be solved. Forget the tourist spots for a moment, look at our roads, streets, footpaths and lanes. The tourists don’t come there, but our roads, streets, footpaths and lanes are no different from a garbage dump. We clean our homes and throw the dirt in the streets, rivers etc.. This shows that we have lost our conscience for cleanliness. The worse scenario I observed a day or two ago was a mother telling her daughter to throw the rubbish collected from their home into the street that leads to my home. What conscience formation will take place in her children, your children or our children? So, whose Meghalaya are we living in?

Conscience for one’s duty: Probably the only state in the country that preaches Christianity but practices just the opposite is Meghalaya. God’s Word ‘if anyone will not work, neither let him eat’ (2 Thess 3:10) has become outdated for our Christians here. We have lost our sense of duty. Our Christian politicians, our Christian leaders, Church workers, and the different Christian NGOs are the last to put that part of ‘God’s Word’ into practice. Let us take few examples. Why do the majority of government employees not do their duty? You doubt me? Install CCTV cameras in all their work places and review them. Ministers, politicians and underlings in the bureaucracy work the least – they have lost the sense of duty and obligation as leaders. Priests and pastors too put some other interests before their duties.

The way from Mawsynram to Nonghyllam is a hell of a journey. But what caught my attention were two youth literally using their knives and stones to cut and damage the pipelines along the road that brings water to the villages around there. I stopped and asked them not to do it, but from the look on their faces I got the message – ‘don’t mess with us, mind your business.’ Such incidents are galore; you can’t deny not seeing them. Our youth and children in the future will be no different from the elders now. The sense of duty is dead in Meghalaya.

Conscience for morality: In one of my facebook posts I made observations about the way people dress and behave in society. My mentor literally told me to remove it. That’s true, I should not poke my nose at other peoples’ affairs but what has become of Meghalaya today? Rape cases are reported daily in our local newspapers. A close friend of mine who is in the AIDS control society told me that the rate of HIV in Meghalaya has risen and we are moving to a new class or category in HIV related scale (for more information contact NACO). Morality in the way we dress, eat and drink, lifestyle, gestures and language is quickly dying. The dignity of morality is buried under the cloak of, ‘Its my life, I live the way I want.’ Conscience for morality is dying and as long as we fail to differentiate the real from the reel brought about by media it will continue to die. No doubt we are good at imitating Phareng (Foreign) cultures – but our culture, which is so rich in morality, dignity and respect for all is foreign (Phareng) to ourselves. It is a sorry state of affairs. Parents are hurt if someone corrects their children for speaking bad words, so what morality is left to teach?

How many of you have gone to the JN Stadium to witness the SAG games or the football matches played there? If not, you are saved from the assault on your ears by the vulgar words uttered by spectators against referees or players. In another disgusting scene I saw young boys in a drunken state, shouting vulgar slogans in Khasi while spitting kwai (betel nut) all over the stadium. Woe to you if you dare say anything to these youngsters.

Conscience for intelligence: The literacy rate of Meghalaya is quite high at 72. 89% (2011 census). This means people in Meghalaya are very intelligent, wise and knowledge-filled. But then why is such knowledge, wisdom and intelligence not manifest in our day to day life. Why do we allow the other 27.11% to ruin Meghalaya? Let me give you few concrete examples. Wise people will definitely want development, then why do some of us oppose the railways? Why are things complicated for completion of the airport? Why do we hinder people from starting shopping malls or multiplexes. The list goes on. The forests are destroyed, the mining of coal is illicitly carried out, the rivers have dried up. The main rivers are filled with rubbish thrown from our houses. Why is the 72.89% being ruled over by the 27.11%?

The intelligence of any person is judged by his/her contribution for the good of society. These can be in the form of writing books, articles, inventing something, but always contributing towards the larger good. I see very little of these in Meghalaya. On the contrary I see people who take advantage of other people’s rights and dignity, and rob others of their existence. Then can we call ourselves wise and intelligent? No way! Ask a child, a youth or an adult how many books they read in a year except the textbooks prescribed in schools. The answer will shock you. The reading habit is dead in Meghalaya. If you don’t read then part of your brain becomes dead. If we don’t read, we can’t think and write. That’s the reason very few Khasi/Garo articles appear in our own newspapers and magazines. Parents are culpable for this – they prefer to buy toys or PC games or Xbox as gifts for their kids rather than some good books. Our conscience for intelligence is dying.

Conscience for corruption: Once upon a time, corruption was considered taboo in our society. We heard of our parents exhorting and practicing sincerity and honesty. They were the hallmarks of our society. Hence a corrupt person, a corrupt leader or member would be punished because through corruption that person brings the wrath of god on that society or family. I still hold firm to this truth. If Meghalaya with all its beauty is still one of the backward states in India it is due to the wrath of corruption at all levels. Beginning with our leaders who literally sit on thrones, the bureaucrats, the leaders, the Sengbha(pynsniew)lang down to the boy selling kwai in the roadside shop are guilty of corruption. Our conscience for the ugliness of corruption is dead and it will take time to resurrect in our state.

Conscience for time: Another dead conscience found in Meghalaya is the conscience of time. A friend of mine told me once; ‘we in Meghalaya have emulated all foreign (phareng) cultures except punctuality. I totally agree with her. We eat like Phareng, we dress like Phareng, we talk like Phareng, everything except respecting the dignity of TIME. In case some are not convinced they should check the different offices and work places. Time is money it is said. If so then Meghalaya will remain poor till its citizen’s conscience are awaken to respect the dignity of Time.

We can go on and on, and the list will be long. But what difference will it make when most of us do not even have time to read, think, reflect and act on what we have done and needs to be done. Many of us ask too much from the state but do nothing to contribute for the good of the state, the society or even our small locality. So, whose Meghalaya is it anyway?

Saturday, February 25, 2017

Sngi U Blei Laitia ba Phra

Jingpuson na ka Gospel u Mathius 6:24-34

Kawei ka jingiathuh khana kaba baroh na ngi tip bha ka long shaphang ki dkhiew bad u puit. Haba u dkhiew u bun kam ban lum jingbam, hynrei u puit pat u shu shongkai bad u shu rynsied kai. Haba ka sngi jong u slap u la wan, ki dhiew ki shong kai bad ki syaid, bad u don shibun ki jingbam, hynrei u puit u iap ha ka jingthngan bad ha ka jingkhriat.

Kane ka jingiathuh khana ka ai ia ngi ka jingsneng ba ngi dei ban long ki bastad bad kiba iohi lypa—ban lait na ka aiom jong u slap, ngi ong. Ka long kaba dei ba ka jingiaroh bam ioh bad ban iada, bad ban ioh ka jingkoit jingkhiah, ban pynkhreh ruh ia kaei kaei ka jinglong ha ka ka ban sa wan. Mynta kumne, ki briew ki la buh lypa ia ka jingkynshew ka baheh na ka bynta ka seng. Kam don kaei kaei ka jingbym dei ia ka ne – tad ha duh ba ngi dang kynmaw ba ka don ka jing im hadien. Ka jingeh ka long ba ki briew ki la pynkhreh lypa na ka bynta ka lashai, hynrei tang ha kane ka pyrthei khlem da pyrkhat ia ka jingim lawei. Man ka por, ngi iohi ia ki briew ki leh bakla, jingia leh thma tang ban ioh shibun ka pisa bad ban ioh im pahuh pahai. u Trai u la maham, “ kam myntoi aiu ia u briew lada u ioh ia ka pyrthei baroh kawei, hynrei yn duh ei ia ka jingim”(Mt 16:26)

Ka don kawei ka jingiathuh khana shaphang u wei u briew u ba ioh spah da ka um syep bad ka jingtrei shitom jong u hi. Te kunta, ha kaba khatduh ha ka jingim jong u, u kylla long u ba riew spah bha. U kut jingmut ban pynkylla ia ka jingdon jong u sha u mawlynnai bad kiwei kiwei ki maw kordor. Te u buh ia u ta ha iwei i pla ibarit bad ka kham suk ia u ban rah kat shaba u leit. Hadien katto katne por, u ioh pang, hynrei u bat ia i ta i pla haduh ba yn da iap. Ha ka ba khatduh u wan ha khmat jong ka jingkhang jong ka bneng, bad u dang bat ia kata ka pla barit, U Petrus bakhuid u ia kynduh ia u bad u ong, “ phi long u briew u ba bha ha ka pyrthei. Phi lah ban rug bad phi hap ban ieh ia kato ka pla barit habar,” “kaei”uta u briew u la ong, “ kane ka dei u soh jong ka jingbha jong nga. Ngam lah ban ieh ia ka hadien,” “te”, U petrus bakhuid u ong, “ te phim lah ban rung ha bneng. Phi lah ban leit sha kawei pat ka jaka,” hynrei sngewbha,” u la kyrpad, “ to ai ba ngan wan rah lang bad nga shapoh. Ngam lah ban ia khlad na ka” “ym don jaka “U Petrus bakhuid u la pyneh. “ phi hap ban jied: ka bneng khlem ka pla ne to don bad phi kato ka pla ha dujok. Hynrei nga don khyndiat ka jingkwah tip. To ngan peit don aiu hato ha poh pla.” U peit hangta , bad u iohi ia u ta u mawlynnai bad kawei kiwei ki maw kordor, “phi kwah ban leit sha dujok tang namar ki shyaip bad ki maw ki barit?” “kaei ka jingmut?” u ta u briew u kylli,” to peit hi,” U petrus bakhuid u la batai , “ki shyiap bad ki maw rit ha bneng ki dei ki mawlynnai bad kai kiwei kiwei ki maw kordor sha sla pyrthei.

Uei u ba don kam ia ka ksiar bad ka rupa ha ka hima bneng?” bad harud, kaei kaba ngi lah ban iohi ha bneng ka ba jngai na ka jingpyrkhat briew jong ngi? Kane ka long kaei ka ba u Paulus bakhuid u ong, “ka khmat kam iohi, ka skhor kam shu iohsngew, lymne u briew yn ju poi pyrkhat ia kata kaba u Blei u la pynkhreh ia kito ki ba ieid ia u”(I kor 2:6-10) kane ka pynpoi sa ka jingkut “ ngam khein snep ei ei ia wat ki jingjynjar ba mynta haba ia nujor ia ki bad ka burom ba yn sa pynpaw ha ngi”(Rom 8:18).

Ha ka jingpule mynta ka sngi, u Jisu u pynshlur ia ngi ban kyntait ia shibun ki jingteing, jinglehrain bad ki jingartatien. U khot ia ngi ban shu ngeit ia ka jingieid jong u kpa u ba ha bneng. U Blei u pynbiang. Ym ju duna. Kumba u prophet Isaiah u kdew, watla ka kmie ka klet ia la i jong i khun lajong, u Blei ym juh klet ia ngi. U Paulus bakhuid u ong, “uta u bym shem la bynnud wat ia la u khun lajong, hynrei u la aiti ia u na ka bynta jong ngi baroh hato un ym ai ruh ha ngi ia kiei kiei baroh lem bad u?”(Rom 8:32)

Haba ngi don jingngeit tang khyndait shaphang ka jing iohi lypa ia ka jingieid jong u Blei, kam don ka jing artatien shaphang, ki dak ki shin jong ka jingduna ka jingngeit. U Jisu u la pynshai ia ngi: “ym don u briew u ba lah ban shakri ar kynrad, … phim lah ban shakri ia u Blei bad ia ka spah (mammon)” ka kyntien mammon ka juh khot ba ka dei ka pisa, hynrei ka don ruh shibun jingmut. Ha ka kyntien Hebru kane ka ktien ka mut, “ban shaniah” Mammon ka wan ka jingmut , “ha kaba u briew u buh ka jingshaniah”. Ka ieng ha ka jong ka tien kai, u blei u bym dei Blei. U briew u ba buh ka jingshaniah ha u Mammon u don hapdeng ka jingartatien bad ka jinglehrain, da kaba tip ba kine ki tiar kim neh junom.

Ka jingartatien ruh kalah ban wanrah ia ka jingpyrkhat bakla ia ka kamram jong ka jingim. Ngim don ha kane ka pyrthei bankynshew spah bad jingjop. Kum ka Mother Terasa bakhuid ka ong, “ u Blei ym khot ia nga ban long ka nongjop; u khot ia nga ban don ha ka jingngeit ,” kane ka long kaei ka ba u Paulus bakhuid u pynpaw ha ka jingpule kaba ar, da kaba pynkynmaw ia ngi kum ba “ngi long ki shakri jongu Khrist bad ki nongialeh jong ka jingmaia jong u Blei .” te kumta ngi kwah ban shakri ia u Blei, bad ym ia u mammon – baroh kaba ngi don –naka bynta ka jingngeit ha u Blei.

Ha ka sngi u Blei mynstep, ha shuwa ban leit sha ka mass, u Teddy u ioh ar tylli ki pisa na ka kmie. Ka batai ia u “ shiteng ka dei naka bynta u Blei. Buh ha ka pla jingkynshew. Shiteng pat na ka bynta u ice cream ynda la wai ka mass,” haba u Teddy bad ki paralok jongu ki dang ia iaid, u ialeh kai bad kata ka pisa, da kaba kynteng ia ki shalor bad kem biang ia ka. Ha kawei ka sien u lait ban kem ia ka bad ka tyllun sha nylla jong ka surok. “Oh Shiss!” u ong. ”mynta ngam don ei ei ban ai ha ka pla jingkynshew, kato ka dei ia u Blei”.

Ka jingsbun ka la lyndet ia u briew u ba dap tang da ka jingartatien. U Trai u khot ia ngi ban shaniah tylli ha u kpa bneng, ka jingshaniah ha ka jingmaia jong ka jingieid jong u. u kwah ia ngi ban kmen ha jingsuk jong ka jingim. U Augustine u lap ba ka jingsuk bad u ong, “phi la pynlong ia nga namar jong me, ko Trai bad ka mynsiem jong nga kam shongsuk lymda ka shong bad me” haba ka jingpynshoi bad ka jingeh ka wan, to ngin ia peit sha u Blei bad ong ia lade sha ka pyrthei mynta "Ka mynsiem jong nga ka shongthait ha u Blei marwei”. (typeset/iMac/inbuiltmic)

Thursday, February 23, 2017

Respect, the need of the hour

I am compelled to write this short article after the inauguration of our academic year 2017 held last 6^th February. Called it an inspiration that a thought chanced upon me to invite Shri Robert G. Lyngdoh the VC of Martin Luther Christian University as the chief guest for the august gathering, indeed it was a blessing. While receiving him at the entrance for the function, he told me that he would deliver his speech on ‘Respect’. I nod my head and patiently waited what he would say. When his turn to address the students came, I turned on the record button of my phone and recorded every word he uttered. To me his speech is a wake up call that every citizen in our country, particularly in our state needs to hear. I am not authorized to reproduce his speech on a paper like this, but I am glad to share my thoughts on what our chief guest spoke; ‘Our state has gone down (let me add my own words; gone down to the dogs) because we have lost the essence of Respect’. We have lost our sense of self-respect, respect to our friends, neighbors, parents and even God. And all the events that took place in our society arose from the lack of respect. A corrupt politician or minister of today is because he/she was not respecting him/herself while a student, he/she copied during the exams, he/she passed the exams by unfair means – self disrespect. I totally agree with him. This need to be stopped.

On the contrary, imagine how a few kind words can light up another person’s day. The librarian was cold and arrogant when Shemphang approached her for assistance. Unperturbed, he remained courteous, and when he got his book, he was genuinely grateful: “Khublei mo Kong,” he said, “you have such an interesting job. You help students like me a lot. Thank you very much!” The librarian was silent for a while. Then she smiled, and in a suddenly friendly tone told Shemphang about the length of time she had been working as a librarian. The student must have made her feel that she was, after all, a kindly, respectable person, rather than the automaton some library visitors must have made her feel to be.

Like this simple gestures of respect can sow seeds of goodwill with untold value in the hearts of appreciative folk. The respect we give and receive, as well as our self-respect, affirms our human identity. Respect is giving others the dignity they deserve as human beings, regardless of age, gender, physical looks, vocation, race, religion, political persuasion, and socioeconomic status. A gem of a virtue, respect is made up of various facets of kindness, courtesy, politeness and considerate words. Teaching our children the high moral value of respect can only be effective when parents, teachers, church ministers and public servant-leaders set good examples.

In the Holy Bible we read, that the first of God’s commandments promises: “Honor your father and mother so that you will live a long time in the land that the Lord your God is going to give you” (Exodus 20:12). But it sad to say that some young people, however, have yet to imbibe the value of respect for elders. A sample incident that took place on 11^th February Saturday: A group of teenagers were walking behind an elderly couple as we climbed up the stairs to the VIP seats on JN stadium to cheer the match between our Shillong Lajong versus the DSK Shivajians. The boys tried to get past them but couldn’t because the staircase was narrow. One of them thought of easing their impatience by mimicking the way the old lady was limping. His companions roared in boisterous laughter. I got a little frustrated to see this sort of behavior, as I calm myself down a thought came to me that such disrespectful attitude stems from bad breeding, pride, frustration, envy or anger. Some people who suffer from a feeling of insecurity or inferiority use insolent words or behavior as an armor to feel superior and in control. Disrespect often conveys prejudice and discrimination.

I am reminded of Ruth Reichl, a noted restaurant critic, wielded so much influence such that restaurants she visited treated her like royalty. One time, wanting to know how a particular restaurant would receive an insignificant-looking customer, she dressed as an aging, plain-looking woman. The restaurant staff gave her a taste of how it was to be marginalized: They made her wait a long while to be seated and served, and ignored some of her requests. This story is found in her book “Garlic and Sapphires: The Secret Life of a Critic in Disguise.” But this is the way our world is going.

Shri Robert G Lyngdoh said, ‘many of the world’s conflicts are caused by disrespect’ and it is true. This human vice has ruined marriages, families, friendships, alliances and other forms of relationship. “Without respect,” Confucius wondered, “what is there to distinguish between men and beasts?” I want to add here that disrespect begets disrespect. A breakdown of civility can create a culture of oppression and violence. And this is what is taking place in our society today. If self respect is cultivated, there would be no corruption, no rape cases, no drugs so powerful to destroy our society.

Most of us Khasis use the terms “Bah” or “Mama’ and “Kong” and the traditional gesture “lowering our heads when we passed in front of people” in expressing deference to elders and even strangers. In this age of electronic communication, these may be viewed as outdated and dispensable. But what a refreshing relief to hear many of the liberal-thinking millennial still using these words of respect and perpetuating their value. There is yet hope that respect as a trait will make our identity (as Khasis or Garos or who ever) more Human-being-like—and our state more peaceful and stable.

Monday, February 20, 2017

Sngi u Trai laitia ba hynniew

Jingpuson na ka Kospel u Matthius 5:38-48

Ha kawei ka sngi u phadar u la hikai ha lor ka phang jingieid bad u la kylli jingkylli sha ki nongsngap “Mano napdeng jong phi ki bym don nongshun?”U briew ba la kham tymmen u la rah ia ka kti bad u phadar u la sngewkmen “Peit ia u ,u long ka nuksa jong ka jingieid ia thuh ia ngi kaei kaba phi leh? U ta u briew u la jubab “ nga khlem leh ei ei ngam don nongshun shuh namar baroh ki la iap”

Mano ba sngewtynnad ia ki nongshun? Baroh na ngi,ngi kwah ba kin iap bad jah,lada kam long kumta ngi kwah ban ioh ia kaba ngi kwah.Kane ka dei jingmut shadien jong ka ain “ka khmat namar ka khmat ,kabniat namar ka bniat”ba ka iathuh da u Jisu ha ka kospel mynta ka sngi u Trai .Kane ka dei ka ain ba la rim ba la thoh da u briew u ba kyrteng Hammurabi 4,300 snem mynshuwa .Tangba jngai na ka jingpynshlur jong ka jingpynhiar kput ,ka wad ban pynduna ia ka .Shuwa kane ka ain ka dustur ban pynduh jaiat lut ia ki kynhun jong ki briew namar ka jinglong basniew jong u wei na pdeng ka kynhun .Hammurabi u ong ba dei tang ia uwei ban pynshitom kata ia u basniew tam,bad pynlait lut iabaroh ,bad ka jingpynshitom jong u ka long katkum ka jingleh jong u briew,bad u nongpynshitom un nym ioh ban buh ia ka ain ha kti jong u bad ka jingpynhiarkput.U nongbishar un hap ban rai.

Kane ka ain ka long kaba khuid bad ka bym shah shiliang.Hynrei na ka bynta u Jisu kane kam long kaba khuid .Ka ain “Ka khmat namar ka khmat ,ka bniat namar ka bniat” kan ialam bad pynlong ia ki briew baroh kiba matlah bad kiba khlem bniat.Ka jingpynhiarkput bad ka thma kam dei ka jingthmu jong ki Khristan.Ka jinglong khristan ka thuhsied ha ka jingieid.Ha ka jingshisha lada ngi peit ia ka bible baroh kawei ngin iohi tang kawei ka kyntien ka jingieid.Ka kyntien jingieid ka paw haduh 500 sien bad u Vincent de paul bakhuid u ong “Nga don tang kawei ka jingiathuhkhana bad nga pynlong bad kyllain ia ka haduh shihajar sien”kata ka jingiathuh khana kadei ka jingieid.

U Jisu barabor u kren halor kane ka hukum ieid ia u Blei bad ia la u paramarjan na ka bynta ki lai tylli ki daw.Ha kaba nyngkong ka daw ka long ba u Blei u dei ka jingieid,namar u no u no u briew u ba don ka jingieid u ia syriem ia u Blei.U buh ia ngi da ka lynti ba pyrshah ia ngi lyngba kine ki kyntien “To long kiba janai naba u kpa jong nga u ba ha bneng u long u ba janai”.Kaba ar namar ba u Jisu u la tip katno ka long kaba donkam ha ka jingim jong ngi ha kane ka pyrthei.Katkum ka dustur haba u Ioannis apostol u la tymmen u kren ia kijuh ki kyntien ha ki nongbud jong u “Ko khun jong nga ieid iwei ia iwei pat”bad ynda ki la kylli ia u balei ba u kren kijuh ki kyntien sha ki nongbud jong u,u batai kumne “Namar kine ki kyntien ki dei ki hukum jong u Blei lada phi la leh kala biang”.Kaba khatduh u Trai u pynshlur bad kren halor jong ngi namar ba u tip kam long kaba suk na ka bynta jong ngi ban ieid.Ngi donkam barabor ban don ba pynkynmaw ia ngi lyngba kine ki kyntien.

Kane ka sngi u Trai,u Blei u kren kham jylliew bad janai ha ka jinghikai jong u shaphang ka jingieid jong u paramarjan.U hukum ia ngi ban gin ieid wat ia u nongshun u briew u ba pynjynjar ia ka jingim jong ngi .Khlem pep ki briew ki khein ba ka long kaba biej ia kane ka jingmut.Ki nongshun jong ngi ki dei ban shah isih,kim dei ban ioh jingieid,tangba u Jisu u kren “Ieid ia la u nongshun,dwai ia kito kiba lehbein bad tyrwa khlem jingpyrshah ia u briew u ba sniew” u don ka hok ban ong ia kine namar u da lade u leh kuba u la pynpaw da kaba shah shitom bad shahiap halor ka diengphna.

U Trai u ong ia ngi ban ieid ia ki nongshun bad ym ban pyrthuhbud lane ban long kum maki.Ka don ka jingong “Lad phim lah ban pynrem ia ki,iasnoh bad ki”.Kane kam iahap bad ka jinglong Khristan.Ka lynti kaba lah ban pynrem ia u nongshun ka long ym da kaba bud ia ki ktien “ka khmat namar ka khmat,ka bniat namar ka bniat”hynrei da ka jingieid jong ngi ia ki,ngi pynpaw shisha ia ka nuksa jong u Jisu.Ka jingong ka iaid kumne “Ieid ia ki nongshun .kane kan sa pynklumar ia ki” bunsien ngi bishar katkum ka jinglong jong ka pyrthei.Lda u briew u thap ia ngi ,ngi ruh ngi pynphai kylliang,bad ngin sa long kiba khaweit bad kiba tlot.Kane kadei kaei ba ka pyrthei ka hikai iangi mynta,tangba ka jingpyrshah ia ki nongshun jong ngi kan nym pynsangeh ia kin a ka jinglong nongshun,kumba ka jingpyrshah lane thang ia ka ding da ka ding, ka don ka jingbymlah shaniah ia ka jingstad bad ka jingshisha ha kaban pyndonkam ia ka jingieid ban pynsangeh ia ki nongshun jong ngi ,kumba u nongpynlipding u pyndonkam da ka um ban pynlip ia ka ding.

U Blei u kwah ia ngi ban gin long kiba pher na ka pyrthei da kaba bud bad leh ia ki jinghikai jong u.Kum ki khristan ngim dei jong kane ka pyrthei.Ka daw ka ong ba bun na ki khristan ki kylla long ki bymshaniah bad ki bym lerkam haka imlang sahlang mynta namar ki shu bud tyrneng ia ka pyrthei.Ka long kaba suk ban lap ia u Muslim bad ia u Buddhistha surok lyngba ka rukom riam jong ki bad ka jingdwai jong ki ha lynti synkieng,tangba ka long ka ba jynjar ban ong na ka bynta ki khristan .Ka jingeh labuh ha shwa jong ngi ngi dei ban long kiba pher kum ka jingshai haba dum bad ka mluh ha ka jingbam,ban long kiba ki nongrah khubor ba khlain jong ka jingkylla bad ka jingpynim, bad kaba donkam ia ngi ka long ka jingieid “Lyngba kane ki briew kin tip ba phi long ki nongbud jong nga iaieid markylliang”

Kane ka mat ka pynshai kdar ia ka nuksa jong u thermometer bad thermostat.Haba phi wanrah ia u thermometer hapoh ka kamra,ka thew ia ka jingkhriat lane jingshit jong ka kamra.Ka kylla da lade ban pyndem sha ka mariang,katba u thermostat u long da khongpong,haba phi buh ia u thermostat ka jinglong jong ka lyer lane ka jingkhluid jong ka kamra,,hadien khyndait por ka jingthew jong ka temperature jong u thermostat ka iaid beit,kam ju bud ia ka jinglong jong ka mariang tangba ka kylla.

Kum ki khristan ngim dei ban long tang u thermometer hynrei ngi dei ruh ban long ki thermostat jong ka pyrthei,ka bneng jong ka imlang sahlang,ka jingshai jong ka pyrthei,da kaba im bad long ruh ki nongsakhi ia ki jinghikai u Jisu,ngi dei ban long ki nongkhring bad ki nongthrang ia ka dohnud jong ki briew bad ruh ban long ki nongrah khubor ba trei shitom jong ka jingkylla bad jingpynim,bad ruh ban long kiba kloi ban pynroi bad pyniar ia ka jingwan jong ka hima u Blei sha kane ka pyrthei.

Kane ka hukum ka buh jingeh ia ngi ban mih sha ka pyrthei da ka lynti lajong,ban long kiba pher,bad ruh ban ngam jylliew jong kaba na sla bad kaba ha pdeng.Lada ngi ieid tang ia kito kiba ieid ia ngi, kaei ka jingmyntoi ba ngi ioh? Ngi hap ban tip kumno ban ieid kumba u Blei u ieid ia ngi,lyngba kane ki briew kin sa tip ia ngi kum ki nongbud bashisha jong u Jisu Khrist.