Riots, rumors and mass exodus

Guwahati: Bhasker Pegu, age 23 years, is a research scholar at the IIT in Guwahati. He belongs to the Dhemaji district of Assam, located on the Assam-Arunachal border. Mr Pegu has been living in Guwahati for the last six years.


The spurt of killings which began in Bodoland autonomous region of Assam in North-East India and spread to many regions of the country, has been dubbed as India's biggest-ever internal displacement so far.

This cycle of violence unleashed a collective insecurity as the fear of retaliation gripped the psyche of North-East people, especially people with Mongoloid features residing in South and West Indian cities. The outcome is the mass exodus to North-East India. While the Centre and Indian media squarely blames Pakistan and technology-driven rumours, propaganda and social media, we cannot deny the existence of conflicts due to the socio-cultural diversity of Indian society. Rather than blaming much on Pakistan and technology, we must also know the wound in ourselves for the recent exodus and violence. We must realise the fact that the current situation has much to do with the democratisation and consolidation of ethnic, religious and racial heterogeneity of Indian society.

For close to two centuries, these people with Mongoloid features, lived in the wilderness with their tribal chieftains with sporadic wars within the region. In 1826, the Treaty of Yandaboo ended the first Anglo-Burmese War and brought about peace in the region.

Today, they are suddenly caught between the hate and violence springing from religion and politics. A call from a friend of mine belonging to the Mising tribe, the second-largest tribe in Assam, got me thinking about the issue of the ethnic violence between the indigenous tribesmen Bodos and immigrant Muslims. He is a higher-secondary dropout from a government school located in rural Assam and he went to Bangalore six years ago to seek a secure livelihood as Bangalore is known as the I-T city offering much-heard-of employment opportunities. His panic-stricken voice over the phone on the eve of India's 66th Independence Day, was indicating the fear, insecurity and deep concern over the current situation of Assam. My response was that the situation has almost returned to normalcy in lower Assam in order to pacify his fears of a large-scale conflict. Many of us who reside in a culturally-diverse country fail to understand the unique identity of various ethnic groups. Many ethnic groups in North-East maintain their status quo, their exclusive identities.

I was perplexed to hear from him that he and his North-Eastern friends lives are in 'danger' and they were looking for tickets to return. However, the efforts were in vain, so he sought our immediate assistance to arrange train tickets for a safe return before the "deadline August 20" approaches. I was extremely concerned about the safety of the innocent people who would bear the brunt of the conflict.

So, I tried to clarify the details on the threats faced by the North-Eastern people in West and South India but the people were clueless about the origin of the threat calls. I also took the pro-active step of communicating with the public leaders of some organizations in Assam through mail.

At 7:00 am on August 15, 2012, my friend apprised me of the confirmation of their return tickets. Around 8:00 pm, he reached the railway station and was shocked to see the masses of people planning their return to Assam by the two additional trains provided by Indian Railways to ease the rush of people. In the intervening night, I saw the news going viral on social media (Facebook and Twitter) and various news portals. I had commented on a news portal in the forenoon as a reaction to Prime Minister's speech on security and later during the night a follow-up brief blog on a community networking site.

In the wake of debates on violence and mass exodus that sparked off from a small region of lower Assam to many parts of India, what is more crucial at this hour is mending our ways of perceptions and stereotypes that is entrenched in the Indian society. People from different parts of India settled elsewhere besides their homelands are more or less prone to social abuse in day to day life. This is evident from the 'chinki' tag accorded to Mongoloid-looking people in various cities of India. While acknowledging this, we must also know what is the enormity of stereotype within Assam or North-East India as well? How many of the legally settled immigrants of East-Pakistani origin are stereotyped as Bangladeshi nationals in social life, not just by people but in media too?

The tensions between indigenous Bodos and immigrant Muslim settlers in lower Assam also extended beyond Assam to affect other North-Eastern states and those with Mongoloid features from Darjeeling. They too felt the pulse of insecurity and exodus.

Many prominent political figures including the chief minister of Assam have conceded that porous borders are the root cause of recent violence and displacement. What is more questionable is -why not strengthen land laws in the state to leverage the safety and security of the indigenous peoples? It has been suggested by many intellectuals and scholars since many years that work permits should be alternative measures to discourage permanent settlement and land entitlements, when it is established that illegal influx is deeply rooted.

While it must be accepted that unity and integrity of nation is at stake, as the Prime Minister himself had said in Parliament, the social understanding and tolerance among the people of India irrespective of race, ethnicity, region, culture or religion are only the way forward to instil an atmosphere of peace, security and stability to a nation celebrating the 66th year of Independence. The democratisation and consolidation within diverse sections of Indian society is the call of the hour, rather than putting the blame on Pakistan and social media. The roles of social organizations and political parties must go beyond their political imagination of electoral calculus as the integrated nation is much more significant. This can be achieved by keeping in mind the interest of unity and integrity at zenith. The sensible role of local media and leaders is equally called for in Assam. That will certainly pay dividends in bringing peace and stability in the communities.

"What are you going to do back at home?" I raised the concern over the future scope of my friend in Assam who was one among the people returning from Bangalore.  There was an eerie of silence from his end, "That is what I am thinking now, to engage in agriculture... the season of cultivation is also over". This is where the reality lies, the common people are sufferers of the day in the midst of information asymmetry and falsification of facts.

Source: http://www.ndtv.com/article/india/blog-riots-rumors-and-mass-exodus-258023

Disangmukhdé kekonéi?

Sidé gíné  November 3 dok do:yingé. Guwahati  dok Japorigog dok du:né Murong Okum do anu:pé ba:lennam ké:bang United Mising Forum (UMF) dok mirum kébangai. Ngo Gauhati University lo porila du:né ajon Lila Taye ngonnyi gíka. Ngoluk gípído:do kébang ba:roppé idungaboi.

Ngolu ame:né kísa:pé kangkinnam bottén ami kiídarém aidun-aiman émna aséngko la:ríkmínsupongka. Jonai, Sodiya, Philobari, Majuli, Dísangmukh atí-atí motak lokké amme gídungai, Guwahati sok bottén migom, benk, réngam  ager gerné sin lendagai. Ngolu asi botol tíngabla kébang do  pongkok dokké rékolo gílenka. Gílatdokudo murong okum lotta do TMPK lok kéba nébíng (general secretary)  Mg. Indro Sungkarang mé ka:pato. Kapé idun-kapé iman émnam do:ying dokké kí:sa:la Matmora dok Geotube ali génam, Bongkual do bulu édémípé gélayéne, MAC bayuk (election) dek do:yingém kíto.

Ngoluk dungko sulli chapori ingap ka:bo, supak sinéi kekon-kesak émyén?

Odo luposudak ara:angído Indro kai bí longkongké aíké ankínam (experience) ko lulenkang bí MAC bayuk léga:lok  kébang ba:dom. Do:yi dok du:tédé Disangmukh dok dolung akoloai.  Réngamsok  gígéboné (leader) kísa:pé bím bojeko amme gí:ala luposuka émdak. Agom-agom lok bagémpé sekai lurob kang émda, “Nolu (TMPK) kekoné émna ngolukoso  annyi-ongkopé MAC mongke (constituency) ém jíklenta. Noluk kekonolok tani kídídé ngolukosok ngasodém méngkinmang, ngolum appi ko:pé lagiru:yé”. Indro kaiké  lubikampé, bí mé:mige:la takamém lubika, “Nolu aiyop ka:takbo:lang MAC dok bíglennamdé, sidok  réngam légang díknamém émpé appíng kindak, nolu angara:pé kinmapé édémpé agom lunam dé kabomang. Sok léga:pé appikopé po:pékéboi bíklentak, émpéi dung, nolu aiyop kinyi sugel agomém lulang”.

Sok lok Indro kai ké agomdé réngam jírrí (aglíng) dém ansí motoku. Bí soggolok luma:pé airupé ménggappénam agom ko luka. Indro kai ké agomtakam dém ngolu ajoné daktungíla tadla dungai. Luset dé séai, agomsé émpigel aipé i:d dak, “ Ménggésunam réngama, nolu kekon kekon émna ngolum lugéla dung, kekon émna okkar dém mé:la ludun? Oko kekonén, a:né-abung (A:né, abung dém Mising pé korong=river, gomlampé síkla, literally) kekondéméi ludun? Brahmaputra kekonéi?  Obonori kékonéi? Kherkota kekonéi? Disang kekonéi?  Dikhou kekonéi? Okkarlo Mising dungko kekonman, akomum ko  lulenkítei? Disangmukhdé kekonéi?”

Mg. Sungkarangké agomdém tadbeklangkula po:pé kekon-kekon émna lugéné ami kídardé asop dungkangku. Lédudo sékai lulenkang, “ Élo arroda agomdé, Mising dungkolo a:né-abungong ésolo biddang appíloi, aro:pé kekon émna sapla lumínsumílo takaméi kekon-kesakpé idak, réngamsé kapé lékoyen sémpé sapmílo?”.

The Discovery of Misingmese Creole in Golaghat Tani belt

I was at least for five days in Golaghat district of Assam in the belt inhabited by Mising ethnic people during the last Durga  Puja vacation. Here is a brief account of my experience. We toured the countrysides mostly inhabited by people speaking a lingo in unique ethnic tone.

Evidence of Apathy: Thousands of hectares of lands belonging to Mising people have eroded into Brahmaputra river over  several decades in Bongkual, still this is the sample of dyke to protect the people's lives and property.

While it must be said that there are large number of non-speaking Mising people, the diversity in the community must be acknowledged and accepted in the same time. The figure stands nearly 50,000,  as per local youths of  Bongkual.  We found that Misings of Bokakhat belt speaks in Assamese with Tani/ Mising tone to which many rebuke as distorted form. Bori, Loyi(ng), Paw, Daw, Morang etc. are the clansmen more in prominence in this Tani belt. The people speaking here the distorted Indo-Aryan Assamese language might had happened  due to historical circumstances connected to politics, culture and society. 

By my personal experience I must say what the Temargoyas, Samugurias or Bongkual sub-groups speaks cannot necessarily be dubbed as Assamese language. Contrary to common assumption, it is a creole if not language, just like Nagamese, for the Mising people have retain their own unique ethnic tone in their speaking, also used Mising words in between although in lesser degree in their conversation. People have not diverted their tongue from their parent tone. We can called this creole as.Misingmese. ( See here, what  a creole means? ) When I was with my friend Surjya Loying in one of  his sister-in-laws house at Joraguri countryside, I overheard a conversation between the woman and a village guest, " O apong tu hek buli babisilung, aru okoman dung, kabi jodi lo" ( Here, apong and dung are Tani/ Mising/ Miri words)(.Oh! I  thought the rice-beer/apong was finished up but there is a bit more, take if you want it". After saying these words, I saw the host woman pouring the remaining apong  into the guest's bowl from the can.This episode of Misingmese is open for further research who are specialized in linguistics.


 Except the language all traits are similar and history says that the Misings of this belt were one of earliest settlers in the plains of present day Assam. One should not feel complacent or deprived that the people are neglected just because of the language. Most of the Mising organizations till today used Assamese in public gatherings and in their exchange of communication except the Agom Kebang. Political mobilization similar to Dhemaji, Lakhimpur, Sonitpur (Gohpur) and Jorhat (Majuli) should be carried out to create awareness among the masses in areas where ethnic nationalist waves have not touched evidently so far. There is much scope of Mising people becoming politically stronger and address their grievances through the medium of elections in Bokakhat belt. Most evidently, today's middle class Mising has virtually discouraged their offspring to speak or learn their mother tongue contributing to the global bracket of cultural holocaust in modern days, so what's there in a language if people are suffering?

A grainless paddy field in Bongkual: Rice is the staple food of Mising people but this late October picture tells us what was the enormity of last deluge and their affects on economy as well as survival. What can one imagined during an harvesting season if one see his paddy field grain-less instead golden-bearings?

We hope to see Mising people's participation in arena of politics and become leaders from institutionalized  parties, this will certainly pay dividends in areas that are not prone to Mising nationalism and identity consciousness. In democracy, head counts are very important and this is the call of the hour in developing country like India.Civilizations in the world all grew in the banks of rivers and are saved from devastation in these days but in India,  particularly Assam and Arunachal, the Mising people who are settled by the river banks as precursor of earliest civilization makers in the region have been subjected to strategic domination and paralyzing.

Killing for being Moru: The Heights of Superstition and Responsiblity in Mising Society

The gruesome killing of three persons from a single family for allegedly practicing witchcraft at a lower Majuli Mising village in Jorhat district of Assam has sent shock waves to the entire Mising society. This is not the first time that news about inhuman physical and mental torture including gruesome killings like this is round the corner. This is happening in the home and hearths of Mising people irrespective of north or south bank, Assam or Arunachal.in where literate (don't read as educated, please) young men in their teens and early twenties guided by village elders commits such imponderable and unimaginable crimes, that was least expected from the new generation at this age of information and technology. Are the Mising organizations still in mute mode? How much will our society become a case of ridicule, insult, anger and condemnation? What are really the causes of this enormity of superstition in the society? We must explore ourselves for urgent reformative and corrective measures, the condemning act committed by misguided people needs immediate attention. In the name of "moru" (witchcraft), we have observed that so much of ugly instances are happening to the people, especially among the lowest stratus of the society, as we all know the Mising villages remains in the margin of backward connected with bamboo bridge that last until next monsoon, with impeccable features of non-provincialized venture schools, absence of rural health care centers, without electricity but with irregular mobile networks and radiowave. Proper sanitation is far cry, safe drinking water and all weather metallic road are even more. That day, it was a wife-husband duo from Dhakuakhana were roving helplessly until a Mising reporter with an Assamese daily exposed the incident of neck-deep tortured of the woman, today it is all three of a family with their teen age school going son, who refused to follow village directive and stood up. They paid their lives for their courage, scathingly.


All culprits are between age group 16 to 24. One class eleven boy ,age 17, according to a regional Assamese newspaper of Assam said, " We killed them for the good of the society, we have no regrets". The killers also allegedly defended their stance without expressing any qualm before the media at the police station in lower Majuli ," That was done according to our traditions and customs. We gave them notice to quit the village one year ago but they didn't listened". The media had gone to the extent of saying that the boys allegedly told them that they killed the three like the way pigs were butchered in the Mising society. The mom-dad-son trio were picked up from home at night on Aug 28 last by nineteen village boys and they butchered them one by one near Brahmaputra river side. They put their body parts in sacks before allegedly throwing away into the Brahmaputra river in the same night. 9 have been arrested so far(either they have voluntarily come to police station or villagers have pressurized the boys to surrendered), other ten are still absconding. Something is really MISSING in MISING society, reformation drive is needed urgently. Our growing youths are on astray. And what more?

Given the context of gruesome killings of mom-dad-son trio in Borduwa Chapori at Majuli island, known as one among biggest river isle and seat of Vaishnavite culture of the world, we cannot ruled out the development angle for the recent witchcraft related murders and tortures in different Mising inhabited places. It is time to pressure the government for development, what is being granted and made available to advance various other communities, Mising people, especially the middle class, has an onus of responsibility for the greater good of the society. The Mising middle classes must keep an eye on the delivery of public goods to rural areas. Given that tortures and murders of community members are based done with inconclusive and illogical account of health related cases, even to the extent of death, at least health care access will do a lot in improving the people's social behavior. As it is evident that, the lower Majuli incident is executed with covert support from people within the said village Otherwise, we must say mere issue of warning will not work. Is it just the fault of the misguided village youths to act in such a gruesome manner to butchered an innocent family of three in the name of moru? What is the gap between educated middle and elite classes of the society with that of rural Mising inhabitants? Will the middle class (inclusive of Mising people reigning various community organizations and those silent spectators engaged in government, semi- government, corporate jobs) wake up to the needs of lower stratus of society at the time when such incidents have 'lower' the prestige of community? It is not to be limited to image make-up exercise at the time when it is dented by oft-repeating shameful incidents in the society.

The Mass Exodus: Rumors, Race and Indian Society

Mass Exodus: Is it just rumors and Pakistan? Courtesy: santabanta.com

 

While Indian media and government are blaming Pakistan and technology-driven rumors for the recent mass exodus of Northeast people of India, the fault within us must also be realized entrenched in the Indian society. The consolidation of ethnic and racial heterogeneity of Indian society has much to do with the mass exodus coupled with fear psyche in elsewhere of the nook and corner of ethnic Mongoloid people.

It is not just that rumor triggered mass exodus of Northeast people from Indian cities especially Bangalore on the 66th day of Independence of the country, what media and intelligence inputs has deciphered about the wrong-doers seems not convincing to an average northeasterner like me, one is for sure that there are revealing reasons that why northeasters rush were seen in railway stations, seemingly overcrowded with fearful foots. I had definite inputs from my childhood friend based in Bangalore on an early morning itself on the eve of Independence day, that they are frantically looking for tickets since days back and sought our help for safe return.

My friend is a higher secondary drop-out who had moved to Bangalore six years back in search of much-heard employment opportunity to the IT city of South India.Before the news of mass exodus went viral on web and televisions on the night of independence day, I had posted at least one hour earlier on misingonline.com based on conversation with the friend, who was already in the railway station. What is more attributive to Indian media was the news of "rumors", that was not at all to many workers, security guards from our place. Member of Parliament from Congress party, Mr Ninong Ering was right when he said that people of Mongoloid features are being targeted in the Indian cities. That is what story behind why people become so panic since the faces of northeasterners can be identified easily. And here the government blames Pakistan again!

Whatever it is rumour or real threats, one fact must be agreed that Mongoloid ethnic minorities who basically belongs to northeastern India are vulnerable to attack and abuse, if they are once out of their homelands.

It is not just good to blame that the fleeing Mongoloid Indians were threatened by one particular religious group but the ethnic minorities too suffers from solidarity and lack of cooperation from other counter-parts in rest of India irrespective of caste or religion. The present exodus of people of northeast tells that reality. As it is evident from the arrests made by police, the culprits are from different religious backgrounds.

From Delhi to Bangalore, from Kolkata to Mumbai, ethnic minorities having Mongoloid features suffers from insecurity just because they look differently. Girls belonging to Mongoloid stock are most vulnerable to gender-based atrocity even in Delhi. India's veil of racism on ethnic Mongoloid minorities should be exposed at the global level so that India is force to do justice to the suffering indigenous peoples. Otherwise, why people from Mizoram or Arunachal Pradesh, even with negligible Muslim population ( if Muslims are to blamed!), had to flee the cities when they have nothing to do with the violence happening in lower Assam? Some matters really needs second thought to dealt with for better unity and integrity of the nation so that every citizen can live like an any Indian, anywhere in the country.

» Kapila Bangalore bokké taniyé dukpakpé idungkun ?

Mass Exodus: Northeast Rush in Bangalore. Photo: AFP

Ngo August 14 ro yubkolokke darobla kumnam ni:tom ako tadla dungai, rokom 8 ka:ngaboi, do:nyi ngok dungko rumdo kanga:ladu:bo. Ngok cell phone sé bagémpé bé:sang kang, ka:namé Bengaluru ( Bangalore) bok du:né ajon Bongali bí. Phone dém torík sumadap méngkang kapé édílosin rokompé phone kíman amisé phone ikinkan? Luposula "ainé rokom'" émna aidun-aiman émnam do:yingko tatsa do:do méi bí lukang, atai do:ying ako kabomap taddumalalng, édé Assam mo:di kapéi idung émdakmalang, okkar dém émna tatto ném lukang "Sido ngolumsin gíkangku:bo émdumalang". Ngo taulat toném lukang, " Odo Boro-Muslim pa:mín sula ngolukodok éddík taniyé so du:ji 20 longé ara:do gípayeku émdak". Ngo tattoném kapil August 20 ara:do émdun...okkarla édémpé ludun.? Eid longé lédupé 'halat kharab hoga" émdak.

Porin ko kísapé mé:moko kala ngok ajon dém ngo luto, "Do:yidé arrolang atai, no sékkolok pa:dun, aiyop confirm po:to?". Ngok taunamdém lulat sukuma:pé pésonémpé lukang, "Amme one week lédudokkébo ticket ém langab to:bo. Ticket ma:lasin mélokébong pa:map idung, no okoi ko ibi la:yéne, ngo sido sílímang". Ngo bík sémpé lunam dém taddannai tatkinto:bo. Ngok ajjoulokkébo jonnam ajoné bí, arík ila, so:bo kanggab jonla sí:sa jonnam ajoné, jikong aríklo oi kabjon nam ta:niyé, ngo kindak okaiko anguru:pé ima:pé sokkídíko lagila rokompé bí phone ima. Bím ngo dítak takkéng (6 years) ko ka:ngkíkumanam idakbo, ngo édílokké Jonai mé:pakla porikolo gílenduji, odokkébong ríksoi kíkuma.....sémmopé phone lo luposumíndo, mo:tép du:né ajon akko dém kapé ajukala du:moyen! Ngolu Mising angé-bírrangésin deeko bolo ngasodla dag émda.....ngo kindak do:lulok sí:sa:né kísapé kapin ngasod a:la, éddík porige:la gídakji mo:téng amo:lo bottan ma:nyingém yékbomla...ajuka dung émye mílo mé:péi iyé.


Ngo do:yidém mé:mi ge:la bím asin kínggídop luto no mé:pénam kamang, ngolu sokké kapéi daggom gílangkunam dém ibiyé. Ngo ngoluk abín ami kídarém office gípíla email, phone ila bík lunam agom takam dém, ngasodém anpasuyenémpé idung émnamdém lubito. August 15 India sok 66na:né Independence longé ro:do lubidak ngolu siyum sa:len yeku...yu:mé ma:dapé bí dungko dokké ajon takam gílenyeku. Lédupé ticket émsin pa:tobo émna lubidak, ngo asinsé mé:po kang. Odokkésin lukang ngolu first train dém pa:mang, annyi ko special train bisettak..11.45 yumépé dukyé émdak. misingonline.com do ngo yumédo atto ta:niyé Bangalore station dé bingka:bo émna, Northeast sop gíkkopénné. Okolosin do:yidém nérkíkpé bima:da Hindustan Times dém mé:gela, édésin andongo:pé. Yumé 12 AM anin dokké ka:namé Facebook do do:yidém orbomdu:bo aso asopé. Twitter do ka:namé 'Bangalore" dé trending la dung Top 10 ara:do. Do:yidé odokké gusangkang......


Ka:pé yumé atérlo special train annyiko la:len layen Southwestern Railway yé, édílai bagémpé la:len kítaklang? Ngasodém anpa su:ma mílo tu édémpé yumé atér lo ilamang, Ngoluk réngam légang ager gerné kébang ami, Assam odokké Northeast sok migom amiyém sok légang ngolu aséngko bipaye.. Supak ipénamko du:daggom ima:bo, takamé amik miktar ka:bo! Amme okkoi aí émpésong mé:mipénamé. Lédupé émdaggom tauto atai do:lung gíladla supak okkom iyekun, ager ikko kamang! Bí lukang, "édémína mé:du:né, ager-asak no matokai odok". " No édém mé:yok no aiyop pí:potoku ajon", ngo luto. Mé:mi pénamé aro:pé éddíko ngoluk réngamé sé mo:lékso ngasodla turbek du:ji.

Obituary: Noted Mising leader Sibaram Pegu dead

Late Sibaram Pegu Photo: misingagomkebang.com

Noted Mising personality, who was involved with various community organisations in critical juncture of the tribe- Sibaram Pegu- is no more. Pegu left for heavenly abode after a week-long illness at his Laimekuri residence yesterday in Jonai.

Pegu was a dedicated community mobilizer who lead the people during nascent stage of Mising ethnic nationalism from seventies to early nineties. He was a founder member of Takam Mising Porin Kébnag ( TMPK), that was re-christened on October 16, 1972 at Jonai Higher Secondary School, after the bifurcation of All Abor-Miri Assam-NEFA Students' Union ( another group is the powerful All Arunachal Pradesh Students' Union), when the state of Arunachal Pradesh was declared first as union territory. During the period of anti-foreigners movement of Assam from 1979 to 1985, he had to left his post-graduation studies incomplete from Gauhati University. He went to establish, later on, the Laimekuri Koneng High School, realizing the importance of women education and empowerment in the society.


Pegu was an active member of Mising literary movement in the eighties. He served as the general secretary of Mising Agom Kebang from 1983 to 1987 consecutively. It was during his tenure the Mising language was recognized formally with adoption of Roman script in October 30, 1986, when the regional party AGP was in power in Assam, which is today observed as language day by the community. The Mising organizations have expressed deep condolence over his untimely demise and said it was irreparable loss to the society. His mortal body was taken around several places in Jonai where hundreds of people paid their last respects to the deceased Mising national personality. His body was cremated with full honours according to Mising social rituals and rites. He was born in Haldhibari village of Sisikalghar and was 58. He left behind his wife, a son and three daughters as well as number of friends, relatives and well-wishers.

Reminiscence of personal encounter with the leader

Last month in early July, when I met him in Laimekuri, whom I fondly called Tato, he was looking quite well. When I enquired about his well-being , he replied in positive and exhorted me for further good studies. " No okkoméi idakji aiyo:pé ilang", he advised me. Once in summer 2009,  he came over to our house to congratulate me on hearing the news that I passed my graduation with flying colours from Cotton College, my parents told me, later, since I was already back to Guwahati . When I was doing my post-graduate studies,  and was in home  due to a brief vacation, he once  stopped me and passed me hundred bucks seeing me to have light refreshment in the journey to Guwahati. He didn't gave me just the bucks but shared inspiring thoughts with me,  which I will remember it in my entire life,  for it is done rarely in our place. He had that personality , at least ,  to inspire the lower strata within the community, not just a leader. I am really very sad to learned that a towering personality like him is no more in the society. I was thinking of having an interview relating to the present and past state of society with him one day but he didn't lived upto that. With tears...I am expressing my grief. RIP my dear Tato!

Flashback Bi(h)u: Atai siyum unsori kokkolo gíma:ne?

Unsori kokladung do:lung akolo dek posuré.Photo: RK Mili

Gíné Ru:nyi longédo (Saturday)ngo rokompé asupdokké darobma:dapé inbox do sms ko dénga:do kinmanam nombor akolokké..inbox dém ka:namé sémpé attak "Oi Pegu kapé...Bi(h)u so okum gíkumane,asinang omane do:lung maksong so:namdém...mé:pa mane ya:me-mímbír  penamdém....oi ni:tom monam...ngokké aipé mé:namsé ka:ngab la:ma:nam sí:lungko...".Lékko:lo poritísuma:la lényik porito. Yig émangkang asinsé...ní:lad sukunammé ngok lekek ajon ako, hostel du:jonko....Dhakuatokké! Bí:sin nétalujar (metropolitan) Guwahati so dung émdak, okum gílatokumang. Ngo darobla khiriki dokké ka:namé mo:tépé jajjarém mé:pangkang ané ruyidok dité dém ka:bekla...aropé poril du:la turnamsé sémpéi ikabon?Asinang odaggom nítum sul du:padak....Mé:mi mé:mi la du:dom....po:pé agomém dekko mé:patoku...édémíng ngo orpan sudung sido noluk kéra:lo....

Rígu monan ayir angka:bo! Photo: RK Mili

Supakké po:lo sé kombong po:lo....gejik-geropé takamloi néi-néngan ngansa:né ayirré.Ngo mé:padak supakké ayir souíma:lang rígu modí dan!Yummém Bi(h)u kokkolo ngolu apin dodangel sumrop dungai....longgém édílo:sin gípí mangko do:lu lo:pé yumé atéré do:lung ko:um-ko:pi ko:pé sambín dungai (h)unsori kokkolo. Mímbír oko do:lu lo aba:yadakji édém 'target' la:la ajon-arum appíngé gídungai okolai ako yadgab layebaji émna! Unsori kokdom abayang koué "atai déngatobo" émgel ko:néng ara:do kogangobomdagai.Odokké ko:néngém kapidagbon kindagéipe...baibí oko jadén?okkom poridubon??okolo???jajjarpé tadbomna ikum sipal asin do:yingém kíleno bomdagaboi. Kabo ma:yenémpé imíloi rígu moko aríkdém tadgab bomna gídakkubong ko:kídí dé.Kindagéi pé longkondo lékoda rígu mo:kodo "bostu"dém 'yadgabpodanyé' émgel apin dogel yaplenéi dagbo. Oi kapjoné kouém gíbo dungai....mibo (aloi) ya:me yé ni:tom mopa:yé émmíloi odo mojonédé jé:rob bomdagaboi. Lamku do ngolu asopé 'oiya...."émna jé:sa do:do jé:míno dagaboi...

How to download songs from misingOnline.com?Here's the solution

There are less than one hundred Mising songs available on net in various sites.Of the available  audio songs,most are in www.misingonline.com which is again in limited number.But netizens who wishes to download the songs on the networking site has no option except listening online.

Many wonder and even enquire the MO administrators how the songs be downloaded.Since MO doesn't provide for 'download' option on its page,the netizens are left option-less.Few days back when I was visiting one of my mate's room .I was browsing the net in his laptop for listening some oi ni:tom on Youtube I found a plugin appeared in the window while listening the songs. Immediately I asked him the name of the software appearing on the window.He told me it was Crack IDM.Crack Internet Download Manager (IDM)http://www.filestube.com/i/idm+crack help you directly to download any video or audio on net by a click as the software appear on the top-right side.

If you're wondering how to download you can install a crack IDM version on your PC to keep your favorite ethnic songs saved in your PC.Install crack IDM after you download the software from any of he host of sites available free of charge.Go to the ethnic site misingonline.com >Explore>Music and rest is your work!

In where villages are known by clans:Ligang experience from Mising villages of Dhakuakhana

This year I enjoyed the initial Ali-Aye Ligang festival on the banks of Charikaria river in where there are number of Mising villages in Dhakuakhana subdivision of Lakhimpur district of Assam.The villages where I visited used to be my ancestral place.If you go towards northeast facing Machkhowa(Dhemaji) from Dhakuakhana,you'll find number of Mising villages along the banks of Charikaria river.Dhakin Chapori in Thekeraguri area is the first Mising village you find on this route which is just around 8 kms from Dhakuakhana town.One interesting fact about Mising villages here is that barring Dakhin Chapori,the villages here,are known by the name of the clans of the Tani people.The roadside village near Thekeraguri is known as Oyan,another there is Delu to the east of Dakhin Chapori,and Padam to the southeast.If you're wondering that Padams are only in Arunachal Pradesh or in the Siang Valley,you're wrong.What I'm writing is nothing new but I must say it is unknown to many that Padams are there among Mising tribe,not just in the Adi tribe among Tani people.Although the Misings called the villages by their clans' name,I don't know what they are named by the non-Mising.It is said that they have another name for their villages.

On February 15,on the first day of Ligang,I along with a cousin witnessed two sites of celebration of the festival in Dhakin Chapori village.What I found there was surprising,people built just a prototype Mising stilt house made of banana coats and an small ploughing ground to initialize the sowing of seeds with sipag,piro and white yarn that was tight round on it.I was looking a different kind of celebration in my life for the first time that was different from Jonai villages,where I grew up.Elders asked for suggestion and assistance from me to look after the event in this particular village.(They said that I should tell them that the kinds that are done in Ligang as in Jonai.)It was too late here at that moment to add more clouts to stick to Ligang norms like that of Jonai.I helped them in initialization of sowing seeds particularly the chantings during Liggod.Things were not all under my control.Elderly women picked up the microphone during the Gumrag dance after sowing.Again,no one was singing Lo:le rhythm.I wanted them to help out but I restrained myself since they were elderly women.The ceremony passed like this where I also blasted some oi nitoms upon request from elders.I was treated with apong in brass bowl and purang apin,the boiled rice in wild cardamom leaves.I thought myself really there are many things to improved among the people even on the issue of national festival.I could sensed the diversity among the same people.How things are different from Jonai?Later ,I told the elders what actually we have seen in Jonai ,and not here.I told them to build at least three prototype houses for the Ligang celebration-the dwelling house,the granary,and the po-yub,i.e.house generally build in the agriculture field.After that I left the spot to look out for more Ligang celebration.We walked on the sand filled road to see the end site village celebration.The same structure was followed here too where both olds and youngs were the revellers.Here,I didn't had the opportunity to add or suggest something because it was the time for feast when I was reaching the celebration site.I found men singing oi nitoms on the mike and women folks dancing to the beats of drums(dum dum) and cymbals(lu-pi).The site was filled with sand layered with green grass on top on the ground that was very beautiful by the side of the Charikaria river.If Misings are portrayed as riparian people,I think this place would be an ideal place that match the words in the literatures.

On the night,we visited the Oyan village.The time was half passed nine.We reached a courtyard where Lotta So:man,the Ligang dance, was on full swing.Beautfully clad Mising damsels were dancing to some male's voice folk song,the oi nitom.We joined the So:man.I found a childhood friend from my village of Jonai who has married a girl from the same place.My friend said,"Pegubhai,as you see there are many things to improve here.Let's help them".At that time,someone from the middle caught my hand and said,"O Magbo,no oi-ni:tom mopa:ye!"(Magbo,actually means son-in-law or an elder who is married to someone's younger sister,you have to sing oi nitom!).I responded the courtesy positively ,and lend my voice to a common oi nitom where all the young boys join in rhythm.The beautifully dressed damsels were dancing as the gas light help the boys to glance the face and the moves of their dear ones.The Oyans here peacefully co-exists with Assamese speaking communities,also maintaining the distinct dialect too.(To be continued.)

Northeast India's gateway to witness Mising tribe festival on open field

To set forth the rich culture of the Mising people to the world stage ,the chief festival of the tribe Ali-A:yé Lígang has been planned to celebrate with two-day long programmes in the city of Guwahati,the gateway of northeastern region of India.The Ali-A:yé Lígang is basically an agriculture based festival of the Mising Tani tribe of the region. The All Guwahati Mising Kébang(AGMK) ,the organization of the Mising people of the city ,which is organizing the mega event with this objective in mind is planning various programmes to focus the rich cultural aspects of the tribe.Although the festival falls on the first Wednesday of Phagun,observed according to Assamese calendar ,this year the organization has deferred the date of celebration in Guwahati in order to attract more people to the festival cutting across cultural lines.For the first time ever,the city of Guwahati would be witnessing two day event of Ali-A:yé Lígang at the College of Veterinary Science (C.V.Sc)ground in Khanapara on 18 and 19 February,2012.Earlier,the festival was celebrated in the premises of Murong Okum located at Japorigog in the city.The Ali-A:yé Lígang is also seen as an spring festival as it coincides with the season.This is likely to be the biggest ever Ali-A:yé Lígang festival celebrated in Guwahati so far.

Attires,recipes and apong stalls on the venue!
Sources in the AGMK told misingOnline.com,the two-day event is all set to shine the Mising tribe's culture, lifestyle and to keep on the spirit of the festival in such an open space of the city.There will be stalls on Mising attires,recipes and drinks as well.Various cultural troupes will perform Mising dances like Gumrag,Léréli,Sélloya in this two-day event.The Mising tribe's love song, popularly known as Oi Ni:tom,will fill the atmosphere of Ali-A:yé Lígang festival.A fashion show with Mising attires will also be organized on 19th February.It is expected that huge number of stalls will precipitate in this spring festival.One Mising youth of the city excitedly told MO that he along with friends are very interested in opening apong(beer) and adin(meat) stalls and they have already asked some women to make stuffs ready for apong during the festival.

AGMK to dedicate cultural function to Oi Appun and Bhupenda
In the two-day programmes,the first and the second night of cultural functions are set to dedicate to Oi Appun Gonesh Pegu and Dr Bhupen Hazarika respectively.Ms Bobita Sharma of 'Bideshot Apun Manuh' fame and chairperson of Assam State Film( Finance and Development) Corporation Limited will inaugurate the first night of cultural event ;and noted writer and editor of Assamese daily ''Amar Asom'' Mr Homen Borgohain will inaugurate the second night.It is to be noted here that the organizer of Ali-A:yé Lígang,the AGMK ,is one of the oldest organization working for Mising people especially in Guwahati.The AGMK was formed in 1968 with the initiatives of noted educationist Prof Tabu Taid ,writer and scholar Late Bhrigumani Kagyung and linguist Prof Nahendra Padun.The AGMK is regarded as the precursor to Mising Agom Kébang(MAK) that came into existence later in 1972 at Dísangmukh,Sivasagar.

Nobel Laureate Stiglitz visits Mising tribal villages in India

India's Tribal Reality:A Mising tribe woman with child on her back taking water from a well  dug beside a river stream at a village in Gohpur,Sonitpur district,Assam.Stiglitz visited the same tribe's villages in the same district of the Indian state.Photo:The Assam Tribune

                     2001 Nobel Laureate Joseph Stiglitz of Columbia University,USA ,former chief economist of World Bank ,who was in Assam, visited Buruli,considered as Mising tribe's last traditional habitat in the north bank of Brahmaputra,especially two Mising villages named Baligaon and Bukagaon at Balipara in Sonitpur district of Assam yesterday,according to a local newspaper in Assam.It is also noteworthy to mentioned here that Stiglitz who was coming with his wife and nephew even took dinner delicacy in one Mising village the previous night.He was treated with the tribe's local recipes.According to the local daily of Guwahati,he also visited Nameri National Park located in the vicinity and took taste of various local recipes.(Hope,Stiglitz was treated with namsing, rasor or amin oying in the Mising village,our  favorite recipes!).He took stock of Mising people's village economy and also visited a weekly market.All he toured for hours on foot!A top official of the government of Assam who accompanied Stiglitz said in a huge gathering minutes before where conversation between Joseph Stiglitz and Meghnad Desai was held. (Let's hope our Indian planners/intellectuals tour the villages the way Stiglitz did.)He also significantly pointed out that he felt flood prone state like Assam should not go for big dams instead choose for micro hydro projects.He delivered talks in Guwahati along with Meghnad Desai of London School of Economics on Asian economy .

Speaking Economics:Desai and Stiglitz in conversation at Guwahati.Photo:Pawan Kumar

          Both Stiglitz and Desai were invited by Youth Forum on Foreign Policy(YFFP),an organization formed by Assam chief minister's son Gaurab Gogoi along with his friends to focus decision-makers traverse from center of powers to the less highlighted region like landlocked northeastern region of India.YFFP said that they would take such steps by inviting top personalities of the world in the future too.

Agom kéba:do Jonai gíyén ajona?

            Ngo silopé agom kébang ba:namdém kangkima:da...bangke agom kébalok ba:namém ko:ka dokké ka:sa sula ngo gítak...émdaggom ki:ni kéba lokkém  kangkímang.Ajjou dodo ngolu lambé do mike,sound box bommín sudanla yamgo nammém ka:bekdungai ....dítak dok 30 October longé do lambé lo dek poriné  ko:kangém abí:nkíd yamgobola  Mising agom turyaryé !,Mising réngam  írroi ya írroi ya !émna jé:mín sula do:mír ésaré  mírgo mínsu do:pé ,sargomínsudo:pé  inamém Laimekuri amo:lo ka:pa dungai.

      Sium sí:ro mo:tép du:langkula kangkitokumabong...aropé édé  bulu oko longan émna mé:dag ngo lékom,yumé ayir míloi dírbí yumdéng inam kangkolo berdungai.Lékom ajon gidakbo émna tadbekla apin dosud doludla lomnak-pisak la dugdungai...longém abín ami kídídé agom do:yíng ém kéba lo ludagai,yumé do ngolu oi ni:tom,anu ni:tom,natok,luse: senam,sonam atí atí tarung inam kabek dungai....harmonium élang tabla lo oi ni:tom monamém aipé ka:lídakku...asinang airup odak...suk 2012 so January 16 dokké ba:yé émdag Jonai to January 19 dop.Jonai émyém ngok le:keké poriko school lotta do....amindé Jonai Higher Secondary School.Agom kébang do Jonai gíyéne ajona,édésin ki:ni kéba lokkar malang ayi?


            Agom Kébang agomdém luyémílo a:písé kapéike idak..supak agom sé kapil dun émdodém okkomna lulad bipayekusong kinma:bo....Agom  jarmonam légangé  sekoi okkoméi gerdusong okkomsin kinto kumang...po:pé  ké  LP School lok pa:nam potin kidi dok Ta:to tolíng sipak,tapum tari dopak;Mipak ao malbuk,bomla anu abbuk(mensarung ko ka:bekla sikang émnam lube: lusak ka:na ,édésinyowwa!);ba:yom ba:to,ya:yoké  ra:sor ra:nam doppo....édé mo:bulum mé:padag .Odokké  kinsed tokumang ...O Ru:na!Bojeko pagtakbo ngo:sin,souo lok ngo silo attér du:bo... Yo! agom ako...Jonai gíyem ngomsin goksudanlang ajona,léko lakko:pé ír-pongkír bolapé Jonai mongke tém!Mikpandanyoka déi ajona...sa!!