Ahoi along lam kedover ke bang chot kali, emethang ta akechokche do

Karbi Anglong ahoi kaike amat ihin kalite ihin anat ke kaike ta lam dover. Non malom Nagaland anatthu; Tila bosti, Shankar basti heihui anat alam pen abang ke monit apran dam nangdet pen ke ingsamjin lang. Seta ha Golaghat anatthu abang ke arklokbok lang lapen non amat Nagaland ahoi anatthu kethek long ke ingsamjin seta Naga atum aphan ke kangsam lo pu puthip un eh lang. Athe latum ke akrongtin anatthu penta cherappet titi. Non kedambom ahut kethek long ta rat, hamphang asong, Nagaland government lapen klempar atum angbong kacherap do puke chepaklangdak lo. Nagaland government ta kacherapdun do pu kethekdam long abang ke Govt. asaikam aphan longle kerai do lapen klempar atum abang ta risim kangtang rongrang pen amatsi chepaklangdak. Lasonsi Naga lapen ahamphang asong atum ta chepaklangdak lo. Non amat ili kelangdam nangji ke Dillai pen damchet 9 miles along ningkan pho aprang ta eviction keklemtang lo. Non bangso adim puthot monit atum hem kimthusi bochethu lilo.

Lasonsi ha Meghalaya anat ahoi Karbi Anglong arlo Block-I pen Block-II along abang ta Khasi/Pnar atum ke kedo pathir lo. Lapuson keklem long pop ke bang ha Meghalaya anat pensi kerap lapen kachingthur amo dengbom. Lapuson amat kedo-kethak anta rengdok-rengni pensi dobom lapen kenangji ason tovar, seh kachelang adim, school heihui anta dopet lo. Lason pijo-pijo pen chot ta kali, ason-ason kachingthur amo nang kedeng lapen nang keklem ta paprap pikpik.

Non kelangdam nangji abang ke lahai aphuthak komat lapen kopisi keklem dun lo? Lahai along ke jongjung pen ke majok amonit seta chesong dun un eh. Lake Govt./KAAC pensi keklem nangji amo. Laso pen ke hamphang asong atum pensi klem nangji, jasemetpet pen ke loh charli asong. Non kethekdunthu long abang ke majok penta thetan kachesong lapen kekhamkhedun ave. Kethekdun long ke local a newspaper amokha along adai kachehekji aphan press statement kipi anvet lapen ahoi along cheklangdam po a photo paper along chipi amat doklip, lason ta dopik. Seta chinihur nangji, lapuson pen ke nahok ta le damde. Jongsi birta along pachetakji pulote state lapen national level a print media lapen electronic media along pen pachetak thek nangji. Seta local a media penchot ke dak arat anta kaporhi et-e ta do lapen isi alam ning kachibi nangji ke dak amonit atum amek kejang amekbur chip-ong lapen ding-ong. Laso pen aphi dak arat atum ahoi along do vangve, lapu arlo anat nang kapatebom ajok ha ahoi anat ke o-tekangbom. Lason ke-o tekang ke rat atum ta sai jokje pensi klem nangkok, athe kisung-keboi, ok-pran kacherai nang pen danglok KAAC pen kerap kipipe lapen kahumri damde ta kethepik alam. Arleng kethe atum ta alam ningje chot-chat amat asai abang klem abang ave det. Seta hala bang atum abang ke ahoi lapen lapu ahoi arlo nang kedo amonit atum aphan akrap pi pame lapen kisung-keboi pen danglok kachingthur amo anta pi lap. La anchot ta kali, mo inut bak kopene eson bak pholok pulote halapu parai atum amonit chot ta kali, hamphang asong, arlo asong lapen a government pen amat ta nang thurdun plutji, seta ladak atum ke lapuson kalidet ajok kisung pho-i nang rong amat hala ahoi along kedo atum ke amethang aphan kachepajokji aphan lapu anat nangpetbom pen halapu anat abang o-tekang bom nangkok. Laso ajoine bang atum anat pen ajat amo ta nangdeng lapen nangklem kroi titi. Lapu noi laben noi seta alongle ke arnivang ta pijo-pijo pen ke kon bom. Lahai ahavar ke J&K anatthu POK asonsi ladak ta MOKA (Megalaya Occupied Karbi Anglong), NOKA (Nagaland/Nagoan Occupied Karbi Anglong) lapen GOKA (Golaghat Occupied Karbi Anglong) cheplang lo. 

Impinging the Pristine Culture

Culture is the way of life, especially the general customs and beliefs, of a particular group of people at a particular time as describe in the Cambridge Dictionary. It is the most interesting and everlasting part in our life which always goes with us like our shadow, as because our culture is behind what we are today.  It taught us in every sphere and at the same time we cannot break free from it in regard to traditional rituals like marriage and dead ceremony, and in the conservative traditions it is always at the helm of it. So, to be precise culture starts from our birth like our naming with whose rebirth we have taken, birth day celebration, ring ceremony, marriage and up to dead ritual; in short it is always a part of our life with goes hand in hand.

In this regard I would say that the beautiful and richly Karbi culture are being intruded and diluted unwittingly by our own people. On this part I would start from the religion where most of us who have deviated from the aboriginal religion, the animism which believes in polytheism have to some extend are either modified or moulted to their desired point. But at same time if you note with diligence you will find that those who still embrace the conventional belief, you will find an interesting fact; it is a mixture of belief with lots of flavoured combinations from the other sides. The system of worship, the faith and the Sabbath too sublimated the aboriginal belief. As substantiation you will find a worshiping place inside these houses hung with the photos or idol of varied deity or the worshiping house in their campus. The new beliefs turned into supremacy by surpassing all the power of the gods and goddess of animism which always go hand in hand. To note with great significance a new such culture have already evolved and practiced with parallelism. That is really serious which need immediate ratification; I mean to say preserving the sacred with originality. For that I would like to take the reference of the Bhagawad Gita, which says “It is better to live your own destiny imperfectly than to live an imitation of somebody else’s life with perfection.” So, to please somebody or others to equivalence with the main stream at the cost of our true culture should be seriously and adamantly be avoided. And in addition to that which has a close relation is the mandatory common and popular ritual, the marriage rituals. In this union of two soul’s ceremony; of late there is always a fusion with either the western or the dominating majority culture, which is solemnised in the shortage way which will gradually spring up into a new culture. In accustomed to this new and short method of system cultured, we will find that there is always a mixture of modern philosophy, family structure and marriage, wedding and wedding rituals and greetings.

The other most concerning points of view are in regard to festivals, cuisine, clothing and language that need to be conscious and put an end to the eroding factors. The festivals and traditional clothing’s of the Karbi’s are termed as the unexplored sliced of paradise by the outside world; which they have come a long way to explore and enjoy the festivals with great fervour. Festival like Chomkan, Hacha Kekan though still performed scarcely in the society, the magnitude or the randomness etc. is no longer witness as like that was celebrated by our parentage. In such a celebration, especially the Chomkan and Adamasar, whenever or wherever it is performed, the organiser seems to be just a formality. As we always see on the tip of the tongue of the organiser that; whatever it be, the only concern is to complete the custom (Ajat le klem seta chok lo, hala jutang lapen aron le pleng lote chok lo). It is very desolate to say that this act will steadily wither the sacredness in an incognizant conduct. Indeed it is an ultimate reality what we celebrate today is not the one that was celebrated by our forefathers with great pomp and fervour. The feverish festivities is not seen what I have witness in my early days today, e.g. the presence of crazy revellers. Whoever attends the celebration is only to give their gesticulated presence in front of the inviter, but as such as like observance, abstraction, research, to take into knowledge, to enjoy, to learn or to study by the concern society is seldom seen. On such premonition to the diminishing culture and the tradition, it is really a hats off to the thinker and founder of Karbi Cultural Society, without which it would not have been able to preserve at least to what it is today.

On the famous Karbi cuisine, it is also vanishing from the taste of the modern culture. As we see that the menu like kangmoi (Khar sobji- alkaline added curry), ki-up (Boiled) and kalangdang (Boiled with addition of salt, sesame-til etc. are added according to the taste desired. The other like the kar-ut, kangthu, kimung, ki-ur or so are also missing in the modern menu, out of which some can be said as the forgotten menu in the changing food habitat of most of the household.

We have also observed in the last three decades many makeover have taken with the traditional clothings. At the foremost I would mention is; Choi Hongthor: the original choi hongthor (Traditional shirt) is not like what we wear today. The modern choi hongthor is no longer a shirt, but have turned into a jacket with lots of modification in the print, design, colour etc. This is followed by Poho (Traditional turban), pini-pekok (Women dress) and khonjari (Shawl). The amang (Print and design) too have changed a lot. This is due to the high demand which leads to large scale production started by the unconcern businessman outside the circle. With the gradual modification to the demands of the customers without much observance or unconcern purchase and make use of it; which ultimately makes a big difference. By this time it has now become serious to reintroduce the original one. But I would say, better to be late than never, so and era has come to have a cultural patent for such design with the ministry of commerce and industry and patent department, and then work for necessary correction and resurrection.

The other is on the threatened vulnerable language lists as identified by the UNESCO. The diversified Karbi language spoken spreading across several districts of Assam, and in the state of Meghalaya, Manipur and Arunachal Pradesh and in the Sylhet district of Bangladesh have so far been very much influenced with the proximity of the place and tribe. It is quite evident from the way we speak or hear people speak, as most of the sentences cannot be completed without making use of words that has proximity with the area or tribe. So the encouragement to the activist in this field is very much necessary.

Initiatives undertaken at different level by various social organisations like the holding of Karbi Youth Festival, Hacha Kekan, literature body etc. is to be appreciated, but have to undergo more vigorous research for the preservation and dissemination which is the demand of the hour. In such endeavour in holding of fest is also to be encouraged by the local government and participation of all concern in various capacities will also have to be ensured. 

Jongsi local atum chepangtangte te hithi kangpuji aphan apor nang jilang lapen siksakji

Hithi kangkir kache enji aphan administration atum bor-i pik lo lapen lamsam pen kether ta dolo. Seta hamphang asong atum ta khei kachinghon angthek chepaklangsi Karbi aphan kangton apot Karbi akhei aphan diya chohang nangji lapen diya hanghe tik ke kangkir che en thekthe pu ningjethip lo. Hamphang asong atum, jasemet pen KSA (Leeon) pen KSYC atum abang ke kachepangtang atum lo, seta akaprek asong KFA atum pen danglok ke lasonsi ningjedun thip. Birta kelong ateng pulote latum ke Karbi a richo kalite te longri asar athengno Karbi aron (Customary law) ateng pen kove pum pho, bikron pak pho, hor ebong lapen tangka Sika krepho pusi pu lo. Kecheng kachingvai arni ladak local a Bengali asongja atum ke kroilo seta latum a high command, Guwahati atum abang kekroikre ajok chingthang pring lo. Non ili kamunthi dam nangji abang ke latum latum diya chohangji ma? Neli jungjung kamatha ke latum hanghe athe khei kethe lapen reset pu kachekrong atum ke Karbi arum lut ingtungte. Jongsi diya hangdet pulote lake rat-det angno Bengali si Karbi along diya kachohang pu alam ke klangdakji pu chematha po latum klemkle det tahai. Bangso pen ajok chingthangpring po. Lasi, lason paklemvekji pulote ladak kedo ajahak local Bengali ratchari asongja lapen song atum aphansi than pame pen pakroi nang po. Bangso along bang latum a high command atum ke nang kaningje dunchot ke joike, seta netum dak kedo atum ke sungkrungji pu abangsi pabuji nangji athe mo dak pen latum be nangkok pulote kanahok lapen kachilutji ke dak atum kedo a Bengali atum puke pachini pame nangji.

Laso pen aphi non kachere nangji ke raikom atum pen kenep-kangnang dokok tahai lapen ajahak aratchari lapen administration atum pen politics pathusi hamphang asong atum aphan kapachethak asai klem tahai. Bangso along kapachetonte pen kapachili asai klemsi pachekaklapji amo ta klem po. Lason along ke keklangdong lapen kangtangrak asongja aphan ke arlen vek po. Lason asai keklem ke ASDC hemprek a movement ahut pen danglok JACAS a movement lapen asongja atum aphan kosonsi keklem ma ke thek prong lo. Lasi non pen lapuhai aphan kachisik mek ta do nangji. Lason-son kepho asongja atum ahem-ari kelangpi lapen latum aphi karjap dunji asongja (Second line leaders) chithik mek nang po. Bangso angbong jakong (Raikom) pen hithi kangpu lapen kangkir angbong sorsuri kachivung aphan ta chisik mek nangji. Lahai along kethetan rat ta kachisik ta do nangji athe dampri-dampro along ta kepho nangne ason chetong nangkok ta thek. Lasi la amethang a gari pen kedam lapen bus pen pusetame halaso aphan ta chisik mek nangji. Lasonsi rat pen ratchari asong lapen asongja atum aphan ta khei along politics kapathu atum aphan ta pangthek nang po. Lahai kado kave lang et pen jongsi aprang-prang asong peace committee pen klem amat pangsam pulote lake malomso aphan anvet liji, lasi kithirkluk a monsam aphansi matha nang po, seta la nang kethak a politics pen ke chere pame pen chelangkrisi bangso aphan keberthipji aphan song lapen songja atum cherok nangji. 

Karbi Anglong aratchari kechokche ajoksi Bengali atum ane kethe

Den Arong along inut Karbipi aphan Mithu Das (Pronab) kacholangrem ajoksi aning kipung arat thurpak pen ketheng kechok lo. Bangso pen ajok akopai kelangno areng keso abang ta apran dam lo. Lasonsi hala kephovek abangphu ta kopai langno nangsi akai arjon aphan isi kethetan kithirthip angpram pilo. Seta bangso along kechokche aphan abang kapapho ajok apran kedam nang ta chokche seta hala Bengali asong atum ta akaheno aphan kerai pen ajok khei-khei kacharvoji alam van lo. Lason kacheplang long ke Karbi Anglong arat kachethak lapen kachari atum kechokche ajok lo. Lahai atum aphan kaike ta vote bank pu chibi pen rai palonglorsi ane pathe lo. Lapuson keklem ajok kaike ta esonbak pulote khei alam kangthur. Lapuson amat kaike ta ratsi sung nang lo. Non lethot ta rat ta akechokche dokok lo athe apran padamjui lo, seta hala khei alam kevan abang ke akechok lo ma? Kaike lapuson amatsi rat ke aphong-aphong ha Kuki pen, Rengma pen Dimasa pen Adivasi pen Ahom pen lapen Bihari atum pen kamatha sung nang lo. Halahai ahut ke tangka kehang, kachebohong, longle kachithi pu heihui alam pensi lam kethe, seta non abang ke Karbi akhei amohorsi ke en lapen langplot pensi ahem ahemphu aphan chesong lo. Lahai along ke kachesong det atum le kechokche kali, ladak ke ha kecheng pen ili methang angbong isi vet kedo thekthe lapen kaike abe kidunrok ajok. Lasi kechokche lapen kethekthe a politics kapathu pensi khei aphan kaike pasung lo. Lahai ahut kaike ta malomso aphansi klem rinti rong, seta kithirthip aphan matha vangve lapen aning tengne dap ong-ong. Alam le kelam lote kamatha lapen keklem ta kelam lo. Bangso ajok kaike ta men-men paserek khok asonsi klem chotchat, lata hala ingnar vang tanglo hemtap kikim pu asonben titi. Pulonang, abatai-batai khei alam, ahoi alam lapen klempar alam pen batai ko an lo rat kisung dun nang? Kaike ta latumsi ahem-arit, akhi-adat lapen pran ta kedam dun nang, seta la songja pu kaike akechok pameme malomso aratchari kapathu pen kapangsam atum lapuson ahut pho dun ma? Jumpik atumsi phochotji, lata songjapo pu atum ke kejokpongsi ke-ong. Lasi Minority Appeasement pu asai keklem abang ingon nangji. Ahok methang akhei jongsi kechokche pulote lake ingsai nangji lapen methang hijan seta chingsai nangji, seta non ason-son aman kedamnang lapen kepho atum aphansi puthot kangton-kangthi lapen hotur kapinchong ke chok lo ma? Lasi non akai ke Karbi Anglong aratchari lapen ajahak hamphang asong lapen asongja atum aphan ning chethe move. Rat thurpak nangji lapen kenangsot pulote methang asongja lapen asong atum aphan amat ta kechokche anke nep nangji lapen ingsai nangji. Seta khei ke kaike ta khei lapen longri hijansi cherap nangji seta ha konatne angtan aso aphan ke kapacheplang longtar avarsai ke pipe det nangji. Lasi non la Donarong alam along abang ke kechokche aphuthak ingsai dunvek nangji. 

Diphu ahithi kangkir aphuthak administration along lam kejai dun ke mesen lo

Denarong alam aphuthak hamphang asong atum pen arni hothe pin pen Diphu ahithi kangkir alam pen hamphang asong atum aphan deputy commissioner Mukul Gogoi hangsi kangkir kache enji aphan choningri lo. Bangso alam aphuthak aphi-aprang chelang pen matha pame pen Kishore Choudhory pen Uttom Dey aphan nepne tik ke kangkir che en eh pu abang ke mesen lo athe kedamtang arni Jhankar Saikia alam, Abdul Khalekh alam, Bokajan malom alam, Chowkihola alam lapen Langhin malom pen alam ahut ta Kishore Choudhory ke kaike ta khei alam vanver lam cheklangdak pen lapuson alam jai ver. Lapusonsi kaike amat ta Block I pen II malom ke thek prong lo. Bangso aphuthak ke hamphang asong lapen rat atum arideng ta angthek mate video lapen voice recording do rep. Lasi lapuson kaike amat khei alam kevanver aphan ke pangthek pame ra aron ateng pen ingsai nangji kali pulote kedamtang apor ahut ason masapso bang jungjung hijan kachebohong lapen non ason adai kedo aphan ot seta khei alam kevan pen kapasoluk-sodak ke dover lo lapen dover po. Lahai alam ili kaike thek prongver lo lapen chingtang nang bom lo. Lasi bang hini atum aphan pangcheng pen lapuson khei alam kevanver atum aphan anke non ason ahut ke ot thip nangji lapen ingsai nangji. Athe pini arni anta Karbi atum ke kacho-artuk lapen khei alam kevan puke ave lang, kaike ta bang atumsi khei alam kevan lapen kapacharvo nang-nang. Lasi non ason monit atum IT akai ahut anuttin along ta angthek kedorep ajok avarsai padamde det nangji. Lapuson pulote monsam vang un po. Chelangdam lonang, Karbi atum ke kaike ta kedamtang apor ahut anta akhei tin pen ta dorapver, seta hala kedodorchit adim pek lote angkrak kelong pen angton kacheraiji aphan matha rong pen klem rong titi. Bangso ajok khei kacheraidun nangkok ajoksi charvo nangkok titi lo. Athe majok seta khei lapen ke longri aphan ke chingduk seta kaike ta masap alam pen khei alam kepn det titi ajoksi atemon keso nang-nang. Lasi non ason pangthek pen lole det nangji lapen angthek abang chebirtisi paklang nangji. Laso aphi ke media atum aphan ta ot pame nangji athe kedamtang apor ahut Dimasa aron, Chowkihola alam pen danglok ke ili thek prong lo. Lahai alam ili langdak lote long po, halahai adim along longri nang kehang pen Karbi aphan amat kiplungji lapem medu anta ke-en-en ajok pen kacherai dunji pu alam pensi kacharvo kecheng-cheng, seta bang atum abang publicity stunt aphan ardi kipi munak ajok bang atumsi pathak det titi. Lake 2003 aningkan Karbi-Kuki clash ahut ta inglong hanso aphuthaksi kacharvo pukok. Lasi non ke ove kimi atum video pen voice recording angthek kibi-bi asai keklem ke mepik lo lapen lapusonsi klem bom nang po lapen bangso amo pensi lapuson kaike khei alam kevan atum aphan expose bom nang po. Pini Bengali pen kachetong dunde ta isi kethetan alam lo lapen latumsi kechokche puke cheklangdak lo. Lasi non ason jongsi keklem parsik lo pulote khei along ke monsam van un po lapen khei lapen longri chingthur un po. Lasi hamphang asong atum Choudhory pen Dey atum aphan nepne tik ke kangkir che en eh pu kaningje dun rinti ke mesen lo athe lapuson jongsi tok-klong pulote Karbi atum adai ave pu abang ke klang po lapen mononphi aphanta mesen po.

IPC ateng pulote lapuson alam ke Section 124(A) Sedition charge lapen lake non bailable lapen arsik-o aron, seta kedamtang ahut bangso amonit high court pen kacheklem det asonsi non ta cheklem tahai, laso along khang dun nangji.

Journalism in the ages

Longsing Teron, Rongkhelan Diphu: Journalism is awesome as it has all the powers to command and access to every place that is inaccessible to the general public. It is immune to security like frisking etc., and in fact respected by all, even by those who sits on the chair. It is very adventurous. This was the other definition of Journalism I have in my mind. But I was not clear upon the journalist, whether they are respected or feared? And why the journalist is always depicted as a simple person? It haunts my mind until I boarded the wagon. It was very funny at the beginning as I feel the journalist enjoy special status especially in the eye of law, like the journalists are immune to law. So with basic impression about the immunity and special right I ventured out fearlessly with a little bit of bossism. Then I started to read lots of articles, magazines and books on journalism which gradually slowed down my impression which was always in mind; and from this reading I was very clear that the law applies equally to everyone and there is no such special right for the journalists to be above the law or the general public. The law applies the same to the journalist as like to other citizens. I am by then very much concern about Article 19(1)a Part III of the Indian Constitution. Then I have come across the case between The Indian Express Vs union India, from which I could concluded the real meaning of Article 19. But whatever be the right in regard to my initial impression, this did not deter me of my profession as I entered in to journalism out of interest and passion. In fact I enjoyed very much which later made me glued more in journalism, and moreover was when I read about the father of our nation Mahatma Gandhi in the role of journalist; and it is because of his journalistic interest and passion that landed him to success as this was the path through which he disseminated his views, opinion and ideology by writings through The Indian Opinion and Young India, through which he had been able to penetrate into the minds of the peoples and able to infused what he intend to explain and direct the masses to the movement. It is because of the practised of true journalism in those days that it works like magic potion, which had wakens up the peoples and makes them conscious on the necessity of our freedom. This ultimately led to the mass participation in the movement led by Mahatma Gandhi. True journalism can change our society and achieve our goal; this was accepted by Mahatma Gandhi. Thus he says “Journalism should never be prostituted for selfish ends or for the sake of merely earning a livelihood or, worse still, for amassing money” “The press is called the Fourth Estate. It is definitely a power, but, to misuse that power is criminal” and “The sole aim of journalism should be service”. But what we see today is on the contrary of what Mahatma Gandhi and Lokmanya Bal Gangadhar Tilak was as a journalist. They instead prefer to go to jail rather than compromising on their profession. On that, if we go back to 19^th Century we get to see that Lokmanya Bal Gangadhar Tilak was jailed twice in 1898 and 1906. He was even transported to Burma for six years accusing of sedition for his article in Kesri, in Marathai language. Mathama Gandhi was also punished for his writing in Young India in 1922 for six years. They were charged under Sedition 124A IPC which was enacted in 1870, Law of Sedition. But still then, they cling on to practice journalism in the true sense. Not only Gandhi and Tilak, many journalists during that period had endured such harsh laws of 1857 which was enacted after the Sepoy Munity and The Press and Registration of Book Act. 1867; still prevalent today. This was what our leaders have taught us about journalism in the true sense. But after our independence when corporate began to venture into this business the scenario have changed drastically. This had incorporated the media as an industry under Industrial Dispute Act. 1947. To add to more teeth on the business after the free radicalisation of press in 1991, more business corporate have come up into this business like the MRF Tyres, which own The Times of India, one of the largest circulated newspaper in India and Malayala Manorama and popular TV news channel Times Now. Birlas also own The Hindustan Times and Nav Bharat Times and some TV channels. After allowing the FDI in media more corporate have come up with foreign tie up and many more are expected to come up as Budget 2016 has raised the FDI limit from 26% to 49% even in the media related to news in the electronic sector.

So what we have observed and seen is that after the series economic liberalisation in 1991, the media houses, to sustain in the market indulge in crass and cut-throat competition keeping aside principle of press and the ethics at the cost of someone privacy and happiness and at public exchequer especially in the 2000s. This on the other side, for a state like Assam to sustain a media house, especially the electronic media is very difficult. Advocating on such, at times the house had to compromise on some matter as corporate advertisement is not much as like in other places. It is not that it is practise only here, but also practise elsewhere too as money is the greatest of all powers which any person could seldom resist it. So in this new era it is the Ethics Vs Survial Vs Sustentation Vs Yellow Journalism. These are the nectar which is very difficult neither to avoid nor to adopt it. To substantiate my point; journalist, other than those employed in the big house cannot afford to exchange with the luxuries life style as they are either paid low or most of their service are just used, without any remuneration. But then they enjoy all the life style and amenities that a family need. This system also applies the same to the media house. We can ask some questions in our mind on that; how are they able to sustain, despite little or no advertisement especially from corporate and government? Yet it is beautifully managed with all the well furnished office and a luxurious life? And we ask again, where did the money come from for their sustentation? So, the freedom of press, is it really free from all hindrance and able to deliver all their duties faithfully? Does the depiction of journalist as a simple person as shown really justified? But in reality what we see the difference between the age old journalists and the present generation journalists is they drive luxurious sports car in lieu of the joggling scooter or a bicycle. Or is it the change of the changing generation, which the new innovation in the media like paid news had to be intervened by the honourable Supreme Court in 2011? Answers to all the above is known to all, but in two angles, though the answers are difficult to answer. So the word Yellow Journalism seems to be redundant and obsolete in the new generation.

Diphu ahithi katerekji apor lo

Diphu ahithi ke district a head quarter pinak ajok kaike ta eson ma eson ke kachiki nangji asai dokok. Athe ladak ke government saihem asai chot kali kachonam-choret anta daksi dopet lo. Bangso angbong pen Diphu ahithi hen lo asai kethenai pule pudam seta henone athe ke kachonam lapen kenangsot ason anta Diphu ahithi hen lo. Ladak pensi Karbi atum beha ahin, pulonang kulat kachobi pen danglok ke wholesales akulat amokha ke dak hithi arlosi dopet. Bangso amat Karbi Anglong commercial hub ke Diphu ahithi hen lo. Pulonang, Diphu ahithi pensi Karbi atum rongsopi arai kedo akulat ahormu kenam pen danglok, hem kikim ahormu, peh-ri, han-sang heihui anta kachonam. Lahai ke Marwari, Bengali lapen Bihari atumsi wholesales ke kibi. Bangso ajok Karbi Anglong a economy ke latum aridengsi otthip lo. Lason titi ajok ajat ason puseta latumsi parideng po anke control det titi. Ruidam lonnag, kedamtang Therepo niphai 29, 2012 arni lang-ok abeha Abdul Khalekh alam pen Diphu ahithi kangkir pen atok malom kedo akulat atum ale long lo seta Diphu ahithi kangpu pen ke hormu ador pabatsi kangkir esek ale che en det lo. Lasi non lethot ta lapuson klemji lapen klemverji. Lasi Diphu ahithi along kenangsot beha ason an ahithi ke lason thot wholesales ahithi Diphu akaprek along kangpu akenangsot lo. Pulonang, Lorulangso, Rongkhelan, Birola kalite Lumding atovar along kedo an a wholesale akulat sang, dal pen danglok rod, cement mate hardware, kitchenware lapen kenangsot ason anta tangka kedodo atum amethang ateng pen chelangsi ingpu nang po. Halaso ahithi along ke akaprek kona aso lapen elam karjuje atum aphan ke pado longle det nangji. Lasonsi kenam atum ta laso ahithi alongsi chenam rep nangji. Lason pulote methang a economy mate chokam ta bat po. Lasi non Karbi Anglong arlo kethenai ke methang a economy kacheselam hen lo. Ladak ke song chot kali rat akacheto hen lo kenangsot kethenai lo. Bangso amo along KAAC pen ke hithi kaselampi, hem kikim lapen ason-ason a license heihui kithikpi amo klem nang po. Lasonsi town committee ta hithi kimi aphan ardi pi nang po. Lapuson keklem nangji ke Diphu aphi Donkamokam kalite Hamren lapen aphi ke Balipathar pen Dokmoka hen lo. Bangso amo along hamphang asong atum ta chingrom dun nangji seta kethenai lapen akenangsotnai ke rat hen lo.

Non bangso amo along beha ahin keklem along non kedobom atum arlo-arlo pen nang pasiksak dunji, lasi bangso aphan chisikven nangji. Lasi bangso amo aphan mesen-mesen beha klembang atum chingrumsi langchari nangji, seta hala beha ahin thang chini dunde pin atum aphan ke ardi pi nangne. Laso along kacherap dun nangji ke, jongsi un eh pulote angtan pen methang alam kekroi amonit aphan chevan pensi la kedobom atum aphan beha lapen economy ahin pensi ber nangji, jakong pen kali. Lason jongsi klem lo pulote latum kerem avan chodeng vek nangji. lasi non kecheng ahut pen ke-ongdung a Marwari pen danglok ke contract lapen supply ahin non kedambom ahut ason ke avarsai pipe det nang po. Lapu an jongsi klem pame pulote ki un eh detji alam amatsi ave lo.