HUMAN TRAFFIKING AND YOUTH MORALITY

Semeion Mrinal Kanti Sangma

Aganchengani: March 2, 1962 was truly turning point in the history of Joyensahi Adibasi Unnayan Parishod in Madhupur. It was on this great day that the Garo peoples was organized social organization. It gives me great pleasure to learn that Joyensahi Adivasi Unnayan Parishod is celebrating 50 Years celebration in this year.
You may know that we are very closely taking part in different events in Madhupur also Indigenous issues.  We rejoice with you on this joyful and happy occasion. The souvenir attempts to record the history of this social organization. Hope it will be a goldmine of information for future scholars who undertake research, experience as well as for future leaders to learn of the past and take effective plan of action in furthering initiative. On my own behalf I send heartiest greetings and best wishes for the success to these celebrations. They have renovated structure like social development part like “Joyensahi samaj kalayan songstha.” Our creator works in a mysterious way and this become evident from the evident of greater Mymensingh (Joyensahi). Specially the virgin soil of Joyensahi and the peoples who works in the hearts of Paa Paresh Chandra Mree. The Indigenous people’s character of the country, linguistic variations and the inter-clannish feuds had prevented the political integration and the growth of an established form of government among the Garos. But the Garo society was intensely democratic. It was classless and castles. The Garos in Joyensahi (Greter Mymensingh) had their own language, tradition and customs, but they had acquired certain customs and usages from the plains. They spoke both in Garo and Bengali. The similar bi-legalism as well as the process of acculturation prevailed among the Garos. The Garo democracy thus began from the household organization. Most of the leaders of Joyensahi like to speak in Garo language in their past days. In the context of this 21^st century Indigenization, culturalization and globalization what we think about our identity, reality, youth morality and trafficking in person among our community ?

WHO IS YOUTH  ?

The word ‘Youth’ denotes different meaning to different people and brings different connection to different people’s mind, depending on that person’s cultural, age, sex, education, social and religious background. Those different perceptions however, agree on some main attributes that characterize youth.

According to Dennis Benson, most of the churches in the United State define Youth as persons between the age of 12 to 18 or in grade level through 12, though some churches will include person one year younger and one year older. However, international definition of ‘Youth’ will range from 12 or 14 all the way from 25, some countries extend to the age of 35, still others say a Youth is anyone who is unmarried, or anyone living under the control and care of the parents. In Japan, young people between 15 to 32 years of age are considered youth.

According to the New Encyclopedia Britannica, “ The translation stage between childhood and adulthood, adolescence, is one that may be defined both biologically- as a stage during which certain physiological changes occur and socially and culturally as a stage during which is youth is face with certain problem of adjustment, both self and to society at large.

Robert Havighurst describes the young adult in terms of the development task that he must negotiate. These tasks are response to both inner biological and spiritual needs as well as the social and moral demands that society place upon the individual at this stage of his development.

Psychologist like Erik Erickson indicated that young adulthood is the period in which the derives toward intimacy and identity must achieve satisfactory goal. The young adult longs for an authentic affirmation of who he is so that he may say so and mean it. Moreover, the young adult is experiencing others as human beings who have thoughts, feelings and the rights of self-determination. He must relate to them not as a dependent or dominant individual but as person to person.

During adulthood person make basic choice that largely determine their development throughout adult life. These choices are their vocation, their life mates and the standard of values by which they will govern their own lives.

YOUTH FORCE: There is a very beautiful saying exactly suiting to the above given heading that is “Youth is the power and the power is youth.” This power needs to be channelized in a proper way to the benefit of society. A young person has so much energy and dynamism in them. They can be put to use either for a good cause or for a wrong purposes. They are critical point of life. Youth has been rightly named as the wealth of nations by common people. This force and energy of youth is unlimited. It is this quality and potential that lays in them, the responsibility of bringing changes in our society today. The Youth also forms the most powerful, resourceful and active part in our society and nations.

On many occasion in our modern history, Youth has been the agents of social, political and economic changes and upheavals. For example,  YMCA, YWCA and the overthrown of the Korean Government in 1960, Kaneya in 1980, the Thai student Revelation in 1993, the Japanese students attack on their education and economic system in the late 1960, the students uprising in Indonesia, the peasant movement in Philippines and India, the straggles and aspiration of Socialist student in china all forms of a complex heritage of youth force, which has just happened in this Asia sub-continent. Specially in Bangladesh 1952 revelation for Language, 1964 riot, 1969 Ganaadbhuthan, 1971 liberation war in Bangladesh. So in the context of Indigenous community, we need to recognize this fact and gear programmed and explore ways to engage our Youth force for good to great meaningful purpose. My identity backbones are my language. Please excuse, I would like to share some part of this article in our own language for today and next generation.

Jangi tangani bewal (Life style): Jalchatra Pirgacha, Mominpur, Telki-Gaira, Beribaide, Molajani, Bhutia, Edilpur A∙bima arobe apalni A∙chick songrango chadambe pante metrarangni ta∙arakgipa chasongrang, “It’s my style” chanchia ska gita iaa sal somoirangko re∙ata. Chadamberang da∙alo gari-gora gri janggi tangna man∙jaha ine agantokaia. “No bike, No study, No enjoyment”. Pante nomilrang aganroroenga daon bilakmiting, nammiting,wasamiting salgrango ringe cha∙e kusi onge roanikosa skanggipa ine ma∙sichengbata. Whats a style ? “ Life is Sort, Let it Party.” in∙e ringe cha∙e churing chupeke aro aro dingtang pekatgipa bosturangko jakale gamchatgipa chadambeni pante-metra somoiko skatang re∙ata. Indeba chadamberang ia chasonge gisikra∙na naga :Life is Short, Live it well” Uani gimin chanchina nanga A∙gilsako janggiara dikdiksanasan. Indede, chadambeni sal-somoirangko name re∙atani janggi tanganisa ongna nanga∙chim.

Ganding chinding ( DRESS ): Ia dingtanggipa A∙gilsakni chasongo pnte-metrarang antangtangko Attraction ka∙tna dingtang dingtang design rangko Ganding chindingrangko jakalenga. Antangtangko role model inne chanchina ongatna ranta ka∙ana namnika. Mongsongbate film actor-actress, Model aro Western cultureoni stylerangkosa jakalna, jarikna  chadamberangara Dress na namen Crazy ong∙bata. Indiba angni rasongari chadamberang “ don’t make the person yourself ”. “Latest Fashion” kosa, gital gital ganna chinanikosa jakalna amtokia∙aha. Manjajokode agannengjok “ out dated”. Pante-metrarang sakantian chancheanga “Clote makes the person” iakosa masibata. Nitoatana, sildapatna, namdapatna aro Smart inne antangtangko mesokna joton ka∙aha. Chadamberang ganna chinna manjajokode songsaloba halla ka∙aha. Indiba chanchina nanga Ma∙apani incomerangkoba. Skatang jangi tangna bosturangko jakalna, manna amon onja∙aha. Aantangtangni  waitko, personalityko, jattangni identitikoba maintainkana gisik nangna nanga. Chadamberangni chasongnikre SMART  ongode blongin kusi ong∙achaka. Indede, noktangni, songsalni, somajni, jattangni janggi tangani salrangkoba nibo.

Kubilbat (Cell/Mobile Phone): Da∙oni chasongo manderangni janggi tangani bidingo mongsongbatgipara Mobile/cell phone (Kubilbat), Face book, Chatting, Skype, Internet, Cyber net, Cable net,Television, Telegraph, Telephone Web worldrangni gimin communicationrang blongin superfast ongchonmotaha. Chasongnikre mandirangni ia science-technology janggi tanganio first-life let kana altobata. Indiba iarangniba positive-negetive siderang donga∙hachim. Ia sourcerangko jakalengon alert ongna nagaha. Iarangko masina, jakalna chanbatgipa ongode nam∙aha. Indeba, sourceranga nangko guide kaode namani ongja∙gen. Skatang sel∙gijagipa kattarangchi ripengsikana message watna, namgijako golpo ka∙na internet rangoniko pornographic noksarangko, videorangko, download ka∙na, jakkalskaenga. Antangtang realize ka∙ana nanga, kristo beberagipa chdambe ongode midakgipa role ongen iako chanchiengna. Attractionko re∙bagenchimoba uarangko uarangko jarikna maninaskang  chanchibo. Ia A∙gilsakgita ongpanabe.  Hi anchingni kra bewalo gane-chinne, Science-technologirangko jakale antangtangko SMART ongnagita tarina, janggitangna joton kanna, Kristoni role kosa an∙ching ja∙rikie samajko, jattangko, adokko tarina.

Jora Repengko Baseani (Life Partner choice): Ia dingtanggipa chasongo chadembeggipa pante-metrarangna life partner choice kamara namen rakbegipa ong∙a. A∙chik ma∙a-parangba dedrangko skie on∙na neng∙nka aro derangba ma∙a-paao iani bidigo sing∙e ra∙na kratch∙nika. Pante-metrarang simssakbe sandichengode nambata. Ma∙a-paarangba nokdango agan-siksoani dongjanigimin bang∙gija freely agan mesokna ska.

Maikai Basegen? Sako? Mai Jat? Mai Torom? Mai Ma∙mal ? Mai Mahari ? Mai bilsi? Mai abosta ? Maiao Poraia? Mai Kam ? Mai Cholon bewal ? Mai dakgipa repengrang ? Mairangko namnika-namnikja ? Ma∙a-paani namnikpaani ? Ia choice kaket onge nakotode gisikni ka∙sagrikachi, namnikachi dakchkgrikani mandeko manode  chusokatna mangen inne chnchengaha..

Pante-metrarang jikkim-sedongna gita Isolnin skanin ong∙aha ine u∙iode na∙ara an∙tangna sako seokgenchim ? Chasongni kre aro obostarangni kri jora repeng baseanio ma∙sina nanganirag dongroroengkugen. Indiba mikang salrango iako seana chanchienga. Indiba derangni jora-repeng basiani bidingo bi∙achi aro agan-ku∙patiachi bakrimna dongna nanga. Jikkim-sedonganina nokdang baku dakanina nambatsranggipa tarianio, chawari ba namchikranirango Isolo nasimangna patichina.

MANDEKO PALBADINGANI (Trafficking in person): “Skangode indake dakjachim”, Da∙rorode  salrang digtangaha ! A∙mbe-Atchurang aganneg∙a batanggimin somoi gitade ong∙jajok. Manderangni chanchiarangba, somoirangba ta∙rakbate re∙angaha, maian ongengjok uian uirikpilja……. Chadambearangni cholon-beal, re∙a  doaniko aroba reanggimin gitcham batanggimin salrangko tosusae niatode manderang namjabatha ina. Chengoni A∙chik bewalo ku∙agana, kamrango, ring∙anirango, ba∙ra kancha gana chinanio, re∙ram roramanio, jora∙repengbasianio, mickchagriko, lekka poani bewalrango, ja∙kuga∙a, mika nia, ringa∙a-ca∙arango pilakkon dingtangaha ine aganroenga. Bangladesh context-o office-rango, beauti-parlor-rang, garmentsrango, manderangni nokdango kamkamitingo, security guard kamkamitingo antangtangni identitiko rakhina challenge ongaha. Hi neatna ia aselara maini gimin ongenga.

Mai dake ia dingtanganiara sokbaaha ? Sani aselsa ba maini aselsa ? Bangladesho an∙chingni chadenbearangara digtang bebeahama ?  Chonmitingonin School porimiting somoi uiaha chona bisarangko ba mande rim∙e badinggipakon Chepadura ba Garachompa ba Sompadora ba Ginal ine minga. Uni gimin human traffikingkon CHEPADUA  mingaine gisik ra∙na hai.

What is ‘trafficking in people’? Human trafficking includes the recruitment, transportation, harboring or receipt of people for the purposes of slavery, prostitution, forced labor (including bonded labor or debt bondage) and servitude. Maiko ‘Traffiking in people’ ine minga ? Traffiking people- ian nokkol noktangona, dingtang digtang officona, tangkana til∙ekstna aro damgri kam ka∙atna, mandeko rim∙ani, chalan ka∙ani, uko rakkitimani, ba bresoani iarang pilakko man∙gopa.

Mandiko maina chalan ka∙a ba mina badinga ?

 Mesarangko badingani: Mongsongbati damgri karkanarango, clubrango, banglorango, partyofficerango, secrete cottagerango, aro namgija kamrangko katna me∙chikrangni ningo donge kam katna.

Me∙chikrangko badingani: Mongsongbati tangkana til∙ek∙na∙chaate an∙tangna kamina. 1. Tangkana til∙ekatna 2. Nagande photo ka∙na 3. Brothel∙rango jakkalna.

Bi∙sarangko badingani: Mongsongbate hajira gri ba hajira komie kam ka∙atna, til∙ek∙an∙chae rona aro be∙enni bakrangko palna.

Badinga man∙aona sokani a∙selrang:1. Cha∙asiani, 2. ‘Urban’ daktokani 3. Media (cable TV etc) 4. Bidana bragani 5. Kam am∙pana brangani 6.Nambata jangi tanganina ka∙oksiani 7. Kusina dake roani 8. Karkanarng (ita tarina/wal∙tot  karkana etc) 9. Til∙ek∙an∙chaanina okkriani

Mande badingani chol-rama: 1. ka∙mikkenanl 2.Draani (use of force) 3. Rim∙srukani 4. Cha∙bokani 5, Tol∙e malmokani 6.Bilgnanganiko jakkalsretani 7.Tangka bote gro nagatani 8.Sriksrik ma∙a∙paaoniko tangka on∙ee bree ra∙ani

Anchingara iana maiko dakpana mangen ? 1.Dilgipa ongna getel nagko okamaha 2. Mandeni janggina mikchikkimao (dignity) dangdike on∙na nagchin kam ka∙na nokgipa donaha. 3. Chakpaaniko niksege on∙bo (Emphasize Advocacy) ku∙grini palo aganchina nokgipa nag∙ko okamenga 4. Nangni toromo mondolio aro parisho, diciso, organization, songothono ta∙raken iarangni bidingo mikrakataniko on∙china gitel nagko nangniekenga chakate kamko a∙bachengbo.

Dilgipa gita na∙a iarangko dakna man∙a:

(A). Bi∙bo: 1) Kristoko ma∙sichina (2). Kakket rai oa∙anina (3). Ka∙dimeanina

(B). Agan-mesokbo: (1). Bi∙sarangna (2). Chadamberangna (3). Ma∙a∙paarangna (4). Mondolio kam ka∙giparangna (5). Organizationo project ta∙rea kam kana mana.

(C). Gisikrachina aganbo: 1. Ongenggipa obostarangna 2. Jeta ma∙giparangna chakchikna (to maintain justice)

(D). Bakrimdilbo: 1. Duko ga∙gipako jokatna 2. Ku∙patanina aro nama janggi tangaona ra∙bapilna 3. Kaket bichalko ra∙banakgipako

(E) Kumongbo: 1. Ong∙sia kamko bon∙atna 2. Duko ga∙akgipako dakchakna 3. ku∙rang ona man∙gijagipani palo aganckna

Gisikna Cha∙ani: Na∙simang onia (opress) ka∙griknabe (Levirangni 25:17), Nasimangni be∙enrangolniko on∙bo (Romrangna 12:1-2), Unode na∙simangni be∙enranga tangipa Isolni torom nokdring ong∙ggen (1 Kor.3:16), Saoba Isolni torom nokdringko nisiatode Isol uko nisiatskagen (1 Kor. 3:17). Moral degradation ine English ku∙sikchide janapani gimin gipin biap a∙songrangoba digtanganide dongchongmotenga ine rim∙rikna man∙gen. Morality-ko “Name jangi tangani gungnangani, krae ba kakket dakani” ine dictionary-o seaha.  Indede, Bangladeshoba A∙chikrang skangode dakbewaltangko  generation to genearation aganritinge uarangko namen rakkia. Ma∙ko pako, mama ada-ko mande ra∙ani, dal∙e ra∙ani, A∙chikrangni antangtangni traditional practicerang, cultural aroba ambe-atchuni dakbewalrang ia somoirangode gimangaha.

BON∙ATANI:A∙chik chadamberangni ia chasongni janggi tangani gimin nikaha. Joyensahi Adibasi Unnayan Parishodni ia bilsi sotbongako- 50 years celebrate kamitingon Bangladeshni political situationara namjaenga. Ia Jalchatra Madhupur a∙doko A∙chikrangni janggi tangani bidingo gisikrana namnika Gidita Rema, Sentu Nokrek, Piren Snal, Adhir Dopho, Ninthonath Sangma, Sentu Nokrek, Nibas Mree, Bihen Nokrek, Cholesh Ritchil A∙chikrangni janggitangni bidingo ia manderang jangi galna nagaha,  Modupur forestko, A∙chikrangni akingko rakhina, Eko-park ka∙ana amana protest ka∙ani aselo iarang ongaha. Cholesh ritchilko sotani Govrnment reportrang da∙onakingking nakotkuja. Undake bangbea bichalrang onkujaenga. United nation Indigenous permanent Forum ongaha, Bangladesho Songsodio COCASH ongaha indide A∙chik jatrangni mikang salrang midake delgen daoni leaderang ? Fist World War-o Garorangni contribution dongaha agilsakko totom donchina. Bangladeshi libareation waroba bakrapaha. Joyensahi indita bilsi chilchajok, chilchacuna nangen. Unbaksa chadambearang nibo, chanchibo, bakrimpabo antangni jattangko tarina, Bangladeshko tarina adokni gimik Garorang gipin gipin Adibasirang baksa hi apsan kusolsan ongna. Chadembearang pro-active onge ecological point of view, educationni PANDRAKO chinna nanggen, A∙gilsakni bewalgita A∙chik ku∙suktangko chimongna, uarangko ripengna gita ja∙manchakdugakuja. Gisik nanganikosa nang∙a, College University Ph.D degrerangko adoko, foreign-chiba porina naggen, Present situation-no Challenge facing kagipa chadambe mia∙apaa, Michikmaa ongna nangnikenga. Ia 50 years-oko celebration kamitingon aganna namnika; I salute Paa Paresh Chandra Mree-ni sacrifice-na uko buddichi chanchiachi dakchakgipa rasongari Paa Joachim Askrako, Paa Prankumer sangma, Fr. Eugenee Homrich CSC aroba Joyensahiko dilgipa pilakon aro the Indigenous Peoples of the world for continuing to survive with their own cultural identity and integrity. I thank and appreciate Paa. Dr.Milton Sangma, Paa.W.R. Marak, Brother Bikash G.Momin friend Jannang R. Sangma, Frithing D. Sangma and  Mr.Ajoy mree, Mr.Uzine Nokrek also my well-wishers to encourage me to do something for transform A∙chik youths and given me for recourse materialsl. I am very thankful to my beloved wife Ms. Nomrota Hawee, my dear two son’s Barnabas Sengban Stab Hawee (Stab) and  Timon Sengbat Barnna Hawee (Barnna), who cooperate with take care and encouraged me to writing situation.  Mittelna namnika local political leaderangni aro central Governmental democratic-minded solidarity increase aroba focus ongani gimin. So it gives me better tomorrow for all. Human trafficking aro Youth realityko joton ka∙ae harmonyiase ka∙anna. “If you come only to help me, then you can go back home, but if you consider my straggle as a part of your own survival, then perhaps we can work together” (One of the Australian Indigenous People opinion). Mittela!

Semeion Mrinal Kanti Sangma, Youth Leader and Social activist