Editor,
The Jorabat-Umiam Expressway or the ShillongGuwahati road is at the verge of completion. Of late it’s a pleasure driving to and from Guwahati, unlike the hassles one faced a few years back, not that there are no hassles now, as is evident during the monsoons with heavy landslides virtually closing the highway. However, things have improved considerably. As the saying goes, ‘nothing comes for free’ so also the ShillongGuwahati road, where toll collection has begun of late. I have no problem in paying the toll as it is needed to for various reasons including the maintenance of the expressway. But one fails to understand as to what was the hurry in starting the Toll Plaza, when there are many stretches in between the toll road which are not yet completed. For instance, the Umsning by-pass will take not less than a year to complete, hence we are paying toll for a road which has not been fully completed. The other point is the toll being collected from private vehicles which is exorbitant at Rs.55 for a one way trip and 85 for a return journey if taken on the same day. I have been to many other states where Toll roads exist, but the rates have been reasonable. The authorities need to look into this matter and ask themselves whose purpose they are serving by taking such a toll for a journey of around 60 kms. Is the aim of such Toll collection to make profit at the expense of the helpless public?
Yours etc., Dhiraj Borkotoky
Motinagar, Shillong.
Philosophy of Ka Niam Khasi
Editor,
The Niam Khasi is unique in that it can be considered ‘religions within a religion’. The reason being, the underlying philosophical standpoint that no Khasi will disagree which is that, there is a Creator God, called ‘U Blei’, who is primarily considered for His role as ‘U Nongbuh Nongthaw’ (He who creates). However, the Khasi religion itself is not community based, but rather clanbased (Niam Kur) or even better, it is household based (Niam Iing). The rites and rituals performed and the style of invocation may differ from one household to another. For example, in the Nongsteng clan, invocations are made to Ka Li Dohkha, the Iawbei (ancestral mother) in times of death or birth. Presently, some Khasis do not sacrifice roosters on the day of cremation. Rather, invocations are made with things as simple as rice and water. Religion of the Khasis has undergone tremendous change over the hundreds of years of its existence. It is a dynamic religion according to me. Previously, Khasis collected the bones of their deceased to deposit them in the Mawbah (clan ossuary). In modern times, barring a few households, the practice has stopped. Does this mean they follow a different denomination within the Khasi faith? No! The Khasi religion is not only a religion per se, but it is a way of life. It is socially and politically linked with the Khasi way of life. Point to be noted, before the establishment of Ka Seng Khasi (of which I have the highest respect and appreciation for), the Khasi religion was mainly household-centred. The hearth of the home was the Duwan Dupat (Altar) where invocations were made to Ka Lei Longkur Lei Longjait (an extension of U Blei concerned with the household). My view therefore, is that the Khasi indigenous faith is an umbrella of many rites and rituals which are different from one part of the Khasi Hills to another, but in essence and in practice, we are wholly and spiritually one. Let no force try to speak otherwise. I stand by the Khasi brethren who are fighting to obtain minority status for the Niam Khasi faith.
Yours etc.,
Keith Nongsteng
Via email