Editor,
Your Op-ed article, “Is clean business possible in Meghalaya?” (ST Nov.4th.2016) speaks volumes of the depths tribals have descended into to accumulate wealth. I am glad that a few letters from concerned people have triggered this timely and relevant article from your powerful pen. From my childhood days I have been hearing of the devil called ‘dkhars’ exploiting and milking us of fortunes that rightfully belonged to us. Since my formative years I have been brainwashed by my elders into understanding that ‘dkhars’ enter into unholy alliances with our damsels with the nefarious plot of making money and enjoying amorous pleasures as a side dish. All the damsel has to do is to sell her ‘kur’ (clan) title. This may be true to an extent but the malaise has struck a deeper root than that. Currently our community is afflicted by the let-us-make-a-fast-buck syndrome…and to hell with ‘jait, kur, and our so called tribal pride. Our engineers steal so see the resultant condition of our roads that lead to their palatial houses. The powers that supply electricity have no power to light up the darkness. For 45 years they slumbered so that we may blunder during power cuts. Legislative members don’t see eye-to-eye but don’t bat an eyelid to raise their own salaries and pensions even though they may be living in opulence and grandeur. The gluttonous greed of the powers that be that govern Meghalaya have not spared schemes having the potential of uplifting and benefiting the resident tribal populace.
One such scheme, envisaged, financed and constructed by the central government for our unemployed youth is the Parking and Shopping Complex at Khyndailad having more than 120 stalls. It is common knowledge that after allocating stalls to existing stall holders the rest have been usurped by the ‘men’ in power at that time and distributed to their relatives and cronies and who, barring a few, have in turn, sublet/sold the stalls to the non-tribals. And now why should we blame only our fair damsels of selling their names? Presently, even our men folk have got into the business of prostituting their names to non-tribals.
Spilling the beans is, sometimes, akin to tattling but someone has to start the ball rolling since MUDA has been dragging its feet for 12 years in this contentious yet glaring issue. To highlight the enormity of this issue and the fact that all corners of the MUDA parking and shopping complex is afflicted by the scourge of benami business I am mentioning the following stall numbers of some prominent shops spread across the complex for thorough investigation. MUDA shops on the roadside facing Centre Point Building :- Shop Nos. 5, 6 ,8, 9, 10, 52 Inside MUDA Ground Floor:- Shop Nos .Shop Nos.20, 21, 22, 23, 24 ,33, 36, 42, 47, 50, 51, 54. First floor MUDA:- Shop Nos. 58, 60, 61, 62, 63, 67, 69, 73, 74, 81, 82, 85 . Quinton Road facing:-86, 87, 88, 89A, 89B, 93. Pertinent to mention here is that a few alottees have sold their stalls (42, 51, 69) to non-tribals, and, some stalls have been partitioned and sub-rented out to multiple ‘managers’ operating ‘archery counters’ having licenses in names that differ from that of the allottees. This list is not exhaustive and conclusive.
Stall owners must stop supporting benami trade and operate the stalls themselves immediately or hand them back to MUDA for re-allotment to the needy. On their part, MUDA, amongst other fact finding investigations, may also ascertain the veracity and accuracy of this above accounts of the allottees supporting benami trade in MUDA shopping complex by going through their purchase files, sales tax returns, Pan Cards, CST and TIN certificates , Municipal Trade licenses, etc. Special emphasis should be made to inspect the business transactions bank current accounts in the name of their registered shop names, and bank statements of all these highflying allottees who within a span of 12 years have climbed from the dregs of unemployed to such pinnacles of businesses that they now require and hire managers to run their ten feet by ten feet stalls. Emphasis on the scrutiny of the business bank accounts and bank statements is paramount for establishing the money trails. Again, if MUDA feels it beyond their capacity to ferret out the truth they must take the help of other more competent authorities capable of establishing violations of agreement and initiating criminal charges including that of benami transactions and money laundering. MUDA cannot remain a mute ruminating spectator while the Government at the centre is out hammer and tongs to curtail illegal and corrupt financial practices.
Yours Etc.
Jonathan Lyngdoh
Shillong-3
Khasi society in a flux
Editor,
In the article “Drum and Flute,” ( ST Nov 15, 2016) the concerns highlighted by Fabian Lyngdoh are a realistic appraisal of the prevailing flux in Khasi society. I venture to comment, being born and bred in an environment of close affinity with the Khasi society and having closely observed the metamorphosis of the society over the last 40 years. I may be wrong but to me it is clear that Khasi society is at the cross roads. It happens in all evolving society or civilization alike, wherein an intrinsic churning is a natural phenomenon symptomatic of progress. This is evident at different stages of development. In my opinion, Khasis by virtue of their tradition, advancement in education, social mobility, way of life, approach to modernism and thought process can no longer be categorized as tribals – in the true sense.
Herein lies the predicament. Where, how and what next? Khasis have progressed ahead of other tribes and have moved on with all the accompanying good and bad. Materialism and self-centric approach is gaining momentum. The schism between the haves and have-nots is widening, with trust deficit growing due to exploitation of resources by a handful of privileged Khasi elite. The Khasi patriotic anthem Khynriam U Pnar U Bhoi U War…… may slowly be losing the rhythm of harmony on the ground. Homogeneity among different sections of Khasi society, which the anthem articulates is being eroded. I believe it is not a question of dearth of leaders but of being spoilt for choice. With education and knowledge, every third person whether in rural or urban locale is a leader – not necessarily political but of the Kur, Dong, Shnong, Raid, Hima or of the numerous religious denominations. Individual views opinions, concepts, and understanding on different issues are many. Hence, unanimity is not always a natural corollary, as in most tribal societies.
Khasi society while being highly emotional, swayed by sentiments, yet also includes some who are highly discerning in evaluating a philosophy, fresh ideas or theories of radical change. Convergence on common good is rare. Hence, it will be difficult for ordinary, self-oriented leaders to find acceptability to lead the entire Khasi society, as encapsulated in the anthem. The individual has to be someone much beyond and above the ordinary. As the Khasi society waits for the perfect messiah to lead, the mediocre shall continue to hold sway over a small “constituency”.
Yours etc
Naba Bhattacharjee
Shillong – 4