By Kyrsoibor Pyrtuh
As part of learning on the evolution of Khasi language and its usage, I have been using the Khasi Bible, Ka Jiutang Ka Bathymmai (New Testament Bible) which was translated and published in 1871, by the British and Foreign Bible Society. Therefore, I shall be referring to the same Khasi Bible for this year’s Christmas readings and reflection.
While celebrating Christmas, we still cannot turn our backs on the sufferings of the people of Gaza who had to face Israel’s genocide for over two years. Although, last October there was the cease fire agreement and the return of Israeli hostages by the Hamas militants, however the Palestinians continue to suffer and the daily reality in Gaza is still one of death, hunger and displacement. Apart from nearly seventy thousand (70, 000) who were killed by Israel’s aerial bombings and ground raids, the UNICEF communication Manager Tess Ingram made a staggering statement on the toll of maternal malnutrition and stress in Gaza. It is quoted, “far less reported has been the scale of malnutrition among pregnant and breastfeeding women, and the devastating domino effect that this has had on thousands of newborns. The pattern is clear – malnourished mothers, giving birth to underweight or premature babies, who die in Gaza’s neonatal intensive care units or survive, only to face malnutrition themselves or potential lifelong medical complications.” Such is the long-lasting impact of bombings and genocide, and it will take hundreds of years for the Palestinians to recover from this human tragedy.
A Prayer for Gaza:
Shillong is more than five thousand kilometres away from Gaza, however through this prayer created by Drew Stever and published in Geeze magazine, I extend my solidarity, “We weep. We scream. We listen. We pray. Yet it does not feel like enough. As people are being turned to rubble. As the blood of children seeps into the soil below even the stones cry out… Oh spirit, who never abandons us in our tears, who strengthens our cries,..Oh spirit, who knows each bird in Gaza (and Shillong), who dances through those beloved streets, and has played in the hearts of each child. We come to you now begging, pleading, wailing, for the end of the genocide, the end of apartheid, the end of bombings, the end of children being murdered,..As we pour out our rage, our grief, our exhaustion, our confusion, our fears… summon our courage, our fierce love,.. and our imaginations. May the fire of justice rise from the belly of the earth. May the bombings cease. May liberation come. Now and always. Amen.”
The Texts: Luke 1:49-53
This Christmas let us dwell on the Magnificat or Song of Mary which can be found in Luke 1: 49-53 and the Khasi (1871 New Testament) version is reproduced herewith-, “Naba uta u badon-bor bad uba ka kyrteng jong u ka long ka bakhuid, u la leh ki jingphylla ia nga: bad ka jingisynei jong u ha kita kiba shepting ia u pateng-la-pateng-bynriu: u pynih ia ka bor-bah da ka ksangti jong u; u pynsakymă ia kita ki baleh-khrau ha ka jingmut ki dohnud jong ki: u pynhier ia ki ba-khrau-bor na ki khet jong ki, bad u pynkyntiu ia ki ba-rangli: u pyndap ia ki bathy-ngan da kiei-kiei-ruh ki ba-bha bad ia ki bariuspah te u phah-noh suda;”
The changes in sentence structure, vocabulary and spelling is evident when compared with the Khasi Bible CL Version 2016-“namar jong kiei kiei kiba khraw kiba U Blei Badonbor Baroh u la leh na ka bynta jong nga. Ka kyrteng jong u ka long kaba khuid; na kawei ka pateng bynriew sha kawei pat u pyn-i ka jingisynei ha kito kiba pyndonburom ïa u. U la kner ïa ka ksang’ti badonbor jong u bad u la pynsakma ïa kiba sarong lem bad ki jingthmu jong ki. U la pynhiar ïa ki syiem bakhrawbor na ki khet jong ki, bad u la kyntiew shajrong ïa kiba rangli. U la pyndap ïa kiba thngan da kiei kiei kiba bha, bad u la phah noh thylli ïa kiba riewspah.”
The Common English Version is rendered thus- “…because the mighty one has done great things for me. Holy is his name. He shows mercy to everyone, from one generation to the next, who honours him as God. He has shown strength with his arm. He has scattered those with arrogant thoughts and proud inclinations. He has pulled the powerful down from their thrones and lifted up the lowly. He has filled the hungry with good things and sent the rich away empty-handed.”
The narrative surrounding the texts above was the visitation of Mary. As per the Gospel of Luke, Mary went to visit her cousin Elizabeth and stayed with her for three months. In fact, Mary was also caused to conceive and carry a child via immaculate conception and by which she expressed her joys and hope. Shortly after Mary’s three-month visit and the Magnificat, Elizabeth gives birth to a son, whom they named John. The birth of Iísous (Jesus) occurs later, in Luke 2, after Iosiph (Joseph) and Mary travel to Bethlehem for a census.
The Magnificat: The Anthem of Hope and Resistance.
Essentially, one universally acknowledged aspect of Christmas, regardless of rulers or ruled, tyrants or oppressed, Christians or non-Christians, is that it symbolizes hope, love and peace. But are we being ritualistic or are we approaching it with realism?
For a few within the privileged classes, Christmas often becomes more of a ritual than a genuine expression of these values. Economic inequality has not spared even the so-called egalitarian Khasi society, distorting its core ethos. Thus, for some wealthy individuals be they public servants, politicians or affluent members of community, donating a few thousands/lakh of rupees to buy blankets or warm woollen caps/clothes for the poorest during the Christmas season or sharing a meal just for a day, seems more like a self-serving act aimed at appeasing their god(s) and markets rather than a sincere gesture of solidarity and empathy. Similarly, the churches’ annual visits to the homes of impoverished and sick members, offering old clothes, oranges and prayers, while these individuals are left to fend for themselves for the rest of the year, starkly reveal the hollowed-out meaning of Christmas.
However, there are countless individuals whose lives are subjected to immense oppression and who endure injustice in all its forms whether social, economic, political or spiritual. Despite these hardships, many cling to religious hope, yearning for a dawn of hope and justice in their personal lives, families and communities. I believe that the Magnificat a song of hope, speaks directly to these oppressed souls.
Mary’s song, the Magnificat (Luke 1:46-53), is a powerful anthem of hope and resistance. The central theme of the song is that God is lifting the lowly and scattering the proud. The Magnificat is also a song with a revolutionary message that justice and hope shall dawn upon the earth through the coming Messiah, Iísous (Jesus). It embodies the profound message that the coming of the Messiah signifies not only divine intervention but also the realization of justice and liberation for the oppressed.
Furthermore, the advent of justice and hope must be actively translated into concrete actions. It is not enough to merely speak of good tidings or to hold on to optimistic platitudes; true faith calls for tangible efforts to uplift the marginalized, challenge injustice and work towards a more just, equitable and empathetic society.
From the cradle to the cross, Iísous Khristos (Jesus Christ) confronted and battled against the manifest injustices which are being inflicted on humans. Throughout his lifetime he stood on the side of the marginalized, fisher folks, women and those at the bottom of the socio-economic and political ladder. He befriended the Samaritan woman who had become an outcast; he healed and fed those who were denied of basic health care and livelihoods. He lived among the people and died for them so that they can experience life, liberty and the enhancement of justice. Thus, the Gospel or Good News in a massive way appealed to the ordinary people and imbibed in them a sense of great hope.
