Editor,
It is very sad to see the physical conditions of Iewduh, the biggest market in the state. The market is crowded with daily shoppers coming not only from Shillong but also from rural areas. Then there are coolies carrying heavy loads moving in and out throughout the day. The lanes and by lanes within the market are crowded with hawkers. People are shoving, pushing each other and all sort of things are happening. Then the steps which lead to Mawlonghat area are slippery especially during rainy season. The entries and exits though they broad are choc-a-bloc with roadside and lane-side hawkers. Then we do not expect either the condition of the shop buildings to be in good shape. With all these bad conditions of Iewduh, my question is what will happen if a major earthquake strikes the city. Even if the shop buildings are strong and will not collapse, the maximum casualties will be due to stampede and goods falling on people. Mind you the rats as big as the piglings will come out of their holes and desperately bite everyone on their way out. I shiver to think of this. There will be catastrophic disaster. How will the State Disaster Response team handle this when the entry and exit points are choked and there is no way that fire tenders and ambulances can enter the market? Even the roads leading to the market in normal times are congested then what do we expect during such calamity. I advise my friends and family members not venture inside Iewduh as no one can predict when the earthquake will come.
It is high time, those managing the Iewduh and all stake holders take hard decisions to urgently address these problems. Those who put stumbling blocks against the decisions will have blood on their hands if such calamity happens. I am afraid the khiewja (livelihood) of the jaidbynriew which we Khasis are proud of claiming to say will become a graveyard of the same jaidbynriew at that time.
Marplie Phar Lyndem,
Via email
Cruelty to animals in a college
Editor,
Since I live in Cleve Colony and this locality is just behind this well known school and college, I had no choice but to have to witness an unfortunate event today. This college owns two horses because horse riding is supposedly meant to be an attractive part of their curriculum and yet it is just another of making money. However, they cannot maintain these horses because today I saw the caretakers whipping the horses mercilessly. So badly in fact, that one of them broke a huge stick on the horses face because of the continuous hitting and he still didn’t stop. I, being worried of the caretaker’s treatment of these helpless animals went straight to the principal to inform him of his employees’ actions. On reaching the office, which by the way, overlooks the field where all of this was happening, the principal all but laughed at my face thinking it was a joke and that it’s alright to treat animals with such cruelty. He also threatened me and told me not set foot in his college again, to which my reply was,” Getting your cane out already?” I am sure we all know that’s how he deals with legal actions against him. We all know who I’m talking about.
PS: The same guy claims to be the biggest animal lover.
Yours etc.,
Neha Millian Sawkmie,
Via email
Inculturation and the Khasi Christians
Editor,
Apropos a few enlightening letters on Christian faith and the Khasi culture that appeared in your esteemed paper, it may be appropriate here to share some reflection on this less talked about concept of ‘inculturation’ with a wish that I may be corrected wherever I may be wrong. In his letter “Significance of Sohpetbneng for Khasi Christians” (ST Feb 10, 2017), Barnes Mawrie sdb asserts that by means of the process of ‘inculturation’ the Khasi Christians respond to their Christian faith through their own culture and it is, therefore, right for them to venerate Sohpetbneng peak just as the followers of Ka Niam Khasi.
At the core of ‘inculturation’ is Christ incarnate/risen in all levels of culture, no more as a Jew of more than two thousand years ago in Palestine, but as someone born/risen here and now for the first time. That’s why the Gospel is no more “‘transplanted’ than it is ‘sown’ for faith to rise out of the native soil.” Now the question is whether my Christian faith remains on the surface level of symbols or function; or whether it is rooted in the deepest level of the Khasi culture – the psychology of the Khasi society, its fundamental principles and values: material, spiritual, social, political and emotional. If incalturation is perceived as mere adaptation of cultural elements that are external and shallow, then they are right who see the Khasi Christians as ‘aping’ cultural practices. Authentic inculturation goes beyond mere adaptation of language, costumes, gestures, symbols, music, singing, dancing, myths, mawbynna, Lumsohpetbneng, etc. Embracing these cultural elements without actually understanding, respecting or accepting their true significance and values for the Khasi; their interpretation and implications in today’s context; the message they convey, the task and responsibility they entail for the followers to accomplish; is in fact pretense and not inculturation. A renowned Indian theologian late Fr. George Soares Prabhu forcefully writes, “Borrowing behaviour pattern…from culture without accepting the cultural and religious values they express, would not be inculturation but impostures.”
Inculturation/contextualization is incarnating Christian life and message in a particular context in a way that it becomes a life principle that transforms the self and the society from within. It is the church in a particular culture that identifies itself with the struggles of all for justice and dignity. It is notable that members of the Indian Theological Association understand inculturation as an unfolding of our being church in our cultures, and way of identifying with the struggles of all who seek a fuller and dignified life. “The test of true inculturation is whether people become more committed to their Christian faith because they perceive it more clearly with the eyes of their own culture” (EA 22). Despite difficult questions inculturation may raise, ultimately regardless of who worship, where, how, the fact remains that we are one people, interdependent and our concern should be whether we learn to appreciate the different voices, blend them harmoniously, firmly rooted in our culture, committed to our faiths and together as a Khasi people create alternatives to eradicate the innumerable diseases that plague our present day society. ‘Cross-faith participation,’ as Bellbora Wankhar rightly suggests (ST Feb 17 2017), authentic inter-religious/ecumenical dialogue at various levels, and the like, are wonderful fora for listening to and learning from the ‘other’; opening up to one another for mutual understanding and enrichment, while striving towards a joint endeavour. I believe such a step is also a challenge or test of ‘inculturation’ process for us Khasi Christians.
Yours, etc.
Celestine Ksoo
(via email)