Editor,
We often take pride in the cultural practice of ka sngi kylliang ka nongkylliang, one of the noble tenets of Niamtre, our indigenous faith. It teaches that neighbours must stand by one another in times of need, sharing not only labour and food, but also comfort and compassion. Yet today, this beautiful principle seems to be observed only on certain occasions, particularly during Linam, when members of Sein Raij Niamtre visit a bereaved family to offer prayers and words of consolation.
Outside such moments of loss, the spirit of sngi kylliang nongkylliang is seldom seen in daily life. Modernity, individualism, and the pace of urban living have quietly weakened our sense of community. The willingness to look out for one another once the heart of our society is being replaced by indifference and isolation.
It is time to reflect deeply on whether we are still living by the values our ancestors held sacred. Ka sngi kylliang ka nongkylliang was never meant to be a ritual bound to mourning alone; it is a way of life meant to guide us every day in joy, in hardship, and in the quiet struggles of those around us.
Let us revive this spirit of neighbourliness before it fades away completely, for in doing so, we reaffirm not only our humanity but also the living essence of Niamtre itself.
Yours etc.,
Dr. Omarlin Kyndiah,
Via email
Conserving and restoring Heritage Buildings
Editor,
Apropos of the news article, “State Govt. set to demolish iconic Laban Circuit House” (ST Nov 10, 2025), it is really sad that the government is planning to demolish yet another iconic structure in the city just to pave the way for a new concrete building. First it was the re-development plan of the PWD complex at Barik Point, followed by the demolition of the St. Anthony’s School Building and now this. Why can’t we retain heritage buildings by restoring them? Why must the price of development always be so ugly? The said Circuit House isn’t just a heritage building but it has historical significance due to its association with Dr. Bidhan Chandra Roy, the second Chief Minister of West Bengal and a renowned physician. His family owned the house at Kench’s Trace Laban which later was converted to the Circuit House.
For those who have lived and grown up in Laban, the Circuit House has been an iconic landmark and the thought of it being taken down is in itself painful. Through your esteemed daily I will like to urge the concerned authorities to give it a second thought and think of ways to restore these buildings instead of replacing them with concrete structures. The charm of Shillong as it is has been dwindling fast with buildings replacing the old Assam type houses and adding this to the growing list is not a wise decision.
Yours etc.,
Anubrata Choudhury,
New Delhi
Teenage pregnancy, a curse
Editor,
With deep concern and hope, I wish to express my feelings on the news report of November 11 about the Meghalaya government’s proposal for a Standard Operating Procedure (SOP) under the POCSO Act and on the issue of early marriages. This step deserves recognition. It shows a will to act where silence has reigned for too long. Behind every statistic of abuse or early motherhood, there is a frightened child who never had a choice. When we protect them, we protect the very soul of our society.
Early marriage, though not officially accepted, continues quietly in many villages. It robs children of their innocence and replaces it with fear and responsibility far beyond their years. Poverty and ignorance often stand behind these stories, but so does our collective failure to speak up. It is time we replaced silence with understanding and punishment with prevention.
It is encouraging that the government is involving villagers, churches, NGOs, and traditional institutions in this effort. Real change begins when people are spoken to in their own language and with respect. Awareness must reach every village, every home, where a young girls tears still go unseen. But laws alone are not enough. A child who has suffered needs more than justice — she needs care, compassion, and the chance to heal. True progress is when every child sleeps without fear and awakes to a future of dignity.
If Meghalaya can turn this policy into a people’s mission, it will set an example for the whole country — that humanity, when guided by conscience, can protect what is most sacred: a child’s right to a safe and loving world.
Yours etc..
Jairaj,
Via email
Need to revive indigenous trees and plants
Editor,
The news report, “Guv warns of serious ecological imbalances due to monoculture” (ST November 11, 2025) made interesting reading. Three centuries ago, the Khasi Hills were dominated by dense subtropical forests rich in endemic and sacred species, including Khasi Holly (Ilex khasiana), Castanopsis, Quercus, and various lauraceae and Rhododendron species. These thrived in sacred groves and montane ecosystems shaped by indigenous conservation. A detailed breakdown of tree species that likely thrived in Khasi Hills around three hundred years ago based on ecological continuity and indigenous memory:
1. Khasi Holly (Ilex khasiana)
· Status: Endemic and evolutionarily distinct
· Habitat: Montane subtropical forests, especially sacred groves
· Cultural Role: Considered sacred; protected by taboos and rituals
· Current Status: Critically endangered due to habitat loss
2. Castanopsis spp.
· Family: Fagaceae
· Traits: Evergreen, nut-bearing trees
· Ecological Role: Keystone species in mid-elevation forests
· Use: Timber, food, and shade in traditional agroforestry
3. Quercus spp. (Oaks)
· Family: Fagaceae
· Traits: Hardy, slow-growing, canopy-forming
· Role: Soil stabilizers and biodiversity anchors
· Presence: Likely abundant in higher elevations and sacred groves
4. Lauraceae Family (e.g., Litsea, Cinnamomum)
· Traits: Aromatic trees and shrubs
· Use: Medicinal, ritual, and culinary
· Ecological Role: Understory and mid-canopy species in moist forests
5. Rhododendron arboreum
· Traits: Flowering tree with vibrant red blossoms
· Elevation: Thrives in higher altitudes
· Cultural Role: Used in rituals and folk medicine
6. Schima wallichii
· Common Name: Needle wood
· Use: Timber and firewood
· Presence: Common in mixed forests and village peripheries
Governor Vijayashankar rightly noted that nearly 90% of the sacred hills areas are now covered by pine trees and this pained him as pine trees do not belong to this land. He has rightly called to look back “100, 200, or even 300 years to identify what trees or plant species existed here and work to bring them back.” Pine trees can be hazardous to the environment when planted in excess or outside their native range as they reduce biodiversity, dry up water sources and even contribute to air pollution. Pine replaces diverse native forests with single-species stands, leading to sharp decline in plant and animal diversity. In regions like Khasi Hills, pine has displaced native climax species like Castanopsis, Quercus and Kseh Blei (God’s tree) botanical name Taxus Baccata. Pine trees have dense root systems and needle-like leaves called pine needles reduce soil moisture and intercept rainfall.
Studies in Nepal and Northeast India show that pine-dominated landscapes are linked to drying springs and reduced groundwater recharge. Pine emits volatile organic compounds (VOCs) like isoprene and monoterpenes. These VOCs react with human-made pollutants for aerosols and smog, contributing to poor air quality and climate change. Pine needles are highly flammable and their accumulation on forest floors increases the risk of wildfires. In dry seasons, pine forests become fire-prone landscapes, especially in areas with declining ritual maintenance or grazing. The slow decomposition of pine needles releases acidic compounds which can lower soil pH and inhibit the growth of under-story plants. Pines become problematic when introduced as exotics in non-native ecosystems, used in large-scale monoculture plantations, displace sacred groves or climax forests and are managed without traditional ecological knowledge.
Yours etc;
VK Lyngdoh,
Via email
