Category: history

WASTE NOT WANT NOT: WORLD THRIFT DAY

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The First International Thrift Congress was held in Milan, Italy from 26 to 31 October 1924.  It was attended by over 300 delegates from 27 countries, who shared a vision: to promote savings as a key to financial security and independence. This was a period following the First World War which was marked by financial instability, and loss of confidence in banks. Banks were adopting a variety of measures and incentives to encourage people to deposit savings in banks in order to secure some stability for future uncertainties. In fact the word savings itself originates from the early 14th century, symbolizing ‘salvat’ a way to protect oneself from life’s uncertainties.  

On the last day of the conference one of the organizers Professor Filippo Ravizza proposed that there should be an annual International Savings Day or Thrift Day, as a reminder of the importance of saving, and to foster the habit of saving. It was unanimously agreed that this should be marked on 31 October. The informal symbol chosen to represent World Savings Day was the piggy bank.

Over a hundred years later, World Thrift Day continues to remind about the value of saving. Taken in a broader context, the word ‘thrift’ implies more than just accumulating coins in a piggy bank, or money accrued in savings accounts and deposits in banks. It refers to the prudent management of one’s resources. It is the opposite of extravagance and waste. It encompasses the philosophy and practice of moderation, conserving, and economizing.

Perhaps there is no better example of a life led by these principles than Mahatma Gandhi. For Gandhiji thrift was not just a habit of saving money; it was an ethical and philosophical principle which guided every aspect of his life. For him, the most direct application of this was in the frugal use of resources in one’s daily life. While his own lifestyle reflected this in every moment of his daily routine, he also expected that the people who lived in his ashram do the same.

There are several anecdotes recalled by his colleagues and ashram inmates that illustrate this.

Kishorelal Mashruwala started working with Gandhiji from the time that Gandhiji returned to India from South Africa, and continued to be closely associated with him for the rest of his life. He recounted some incidents.

‘One of my young nephews lived with me at Sabarmati. He once tore his clothing during play and then went straight to Bapu’s room. Bapu saw the torn condition of the cloth, and when he saw my wife later he showed his displeasure at it. He said: “One need not be ashamed of clothes repaired with sewing or patches. Poverty in itself is not a matter for shame. But there is no excuse for a person to put on unmended or dirty clothes. A cloth must be repaired as soon as it is torn, and washed if it has become dirty”.

It is well known that Gandhiji never threw away a used envelope or telegraph form that was blank on the reverse. He would collect these and convert them into scribbling pads, to be used on the day of his silence, or to write drafts of his articles and important letters, or, sometimes, to write notes to be left for others, or sent to them. Mashruwala recalled this: ‘I may also mention a habit which I developed under his influence. It is that of preserving and using bits of paper written on one side, wrappers on book-post packets etc., and used envelopes. Perhaps the instinct of thrift was inherent in me, and it got encouragement by his example.’ 

Kamlaben Patel came to stay in Sabarmati Ashram with her father when she was a young girl. Every inmate was expected to participate in all tasks from cleaning, washing, cooking, and spinning; and every resource was to be used with respect and frugality. She recalled one incident.

‘One day Bapu was passing by the store when the goods were being unloaded. He stopped and enquired how much soap had come. The soap that we all used was round and white but hard as stone, and the cheapest one that was available. The next day after the women’s prayer Bapu enquired about how much soap was used by each family. From their replies it was calculated that the cost of soap for each person was from 75 paise to one rupee. Bapu proposed that the use of soap be reduced. The women frankly told Bapu that any reduction in use was not possible as the soap was used to wash thick white khadi clothes, sheets, pillow covers, and mattress covers. Bapu said that “you all know that the Ashram runs on the donations of people. We claim to be servants of the people. Three hundred people live in the Ashram, and if each one used one rupee worth of soap, what will our donors feel about 300 rupees being spent on soap every month? Even in the days when there was no soap, our clothes were clean were they not? You must consider reduction in soap use.” After a lot of discussion the women agreed to use 50 paise worth of soap each month. Bapu proposed 37 paise. The women said they would respond after more thought. The prayer meeting dispersed. The women reconvened and after considering all options, unanimously decided to inform Bapu that it was not possible to do with less than 50 paise worth of soap per person, and remain firm on this decision. After the prayer Bapu jokingly said that the women’s ultimatum was like the Viceroy’s ultimatum. He would go to Bardoli to provide an answer to the latter, but he bowed to the women’s ultimatum, and accepted their 50 paise demand.’ 

These insistencies may seem as if Gandhiji was bothering over trifles, but for him such thrift was not simply a habit of saving money, but a practice of core principles connected to self-sufficiency, non-violence and social justice.

He believed that self-sufficiency through Swadeshi was not just an economic protest against foreign goods but a practical lesson in self-reliance and dignity of labour.  He emphasized the respect for resources (material and human) that went into creating any product. He believed that wasting or careless use of any product was to disrespect the person who made it.

These were some of the pillars of Gandhiji’s concept of ‘trusteeship’, a principle that suggested that rich individuals should not see their wealth as their own to squander but as a trust held for the benefit of society, especially the poor. He believed that wealth beyond one’s basic needs should be used for the public good. 

Gandhiji believed that genuine happiness lay in contentment, not in endless satisfaction of demands. He encouraged individuals to voluntarily reduce their wants, arguing that this would lead to a more satisfying life and a more peaceful society.

These ideas are best summed up in Gandhihji’s maxim that ‘The world has enough for everyone’s need, but not for everyone’s greed’. He believed that the world naturally produces enough to satisfy the needs of every person, but insatiable wants lead to exploitation and environmental ruin.

World Thrift Day is a thus not simply a reminder of saving for a rainy day, but a promotion of a way of life that values and respects all resources and their wise use.

–Mamata

The Tale of Two Gentlemen

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An uncommon name. But two people of this name, had a profound impact on India.

The first was Abel Joshua Higginbotham, who established the famous Higginbothams Bookshop in 1844–an institution which stands even today. The other was Samuel Evans Higginbottom who founded the Allahabad Agricultural Institute in 1904.

Abel Higginbotham was certainly an interesting character. He boarded a ship from England in the mid-1800s without a ticket or papers. The captain of the ship threw him out at Chennai when he was discovered. The stowaway was a trained librarian, and so could land a job at the city’s Wesleyan Book Shop run by Protestant missionaries. But the store suffered heavy losses and the missionaries who ran the business had to sell their shop at a low price. The enterprising Higginbotham bought the business, set up his own store in the year 1844 and called it “Higginbothams”—making it India’s first general bookstore. It gained a reputation for quality. The Guidebook to the Presidencies of Madras and Bombay by John Murray, which came out in 1859, describes Higginbothams as the “premier bookshop of Madras”. Higginbotham’s were appointed as the “official bookseller to His Royal Highness, the Prince of Wales” during the royal visit to India in 1875. The shop started stocking stationery too, and subsequently started printing its own books.

The second Higginbothams store came up in Bangalore in 1905 on MG Road making it the oldest bookstore in the city. In the 19th century, this was the largest chain of bookstores in the county. Even today, there are over 40 stores across the country.

To add to his achievements, during 1888 and 1889, Higginbotham served as the Sheriff of Madras!

Our book-signing at Higginbothams, Bangalore

The other gentleman, Samuel Higginbottom was a missionary and agricultural reformer who arrived in India as part of the North India Mission of the Presbyterian Church, and landed up in Allahabad. He started as a teacher of economics but was deeply disturbed by the deep poverty of the farmers in the villages and districts around. The land here was not of the best, and agriculture was of very low productivity. He realized that modernization of agriculture was critical for the prosperity of the region, and returned to the United States and studied agriculture at Ohio State University for three years. He came back to Allahabad, to teach scientific methods of farming. But he was convinced that he had to take these efforts to the next level, and set about raising funds for an institution. His educational programs grew into the founding of Allahabad Agricultural Institute in 1919. Higginbotham developed close friendships with Mahatma Gandhi and Jawaharlal Nehru during the course of his work.The institute has done pioneering work for the advancement of agriculture, including introducing pest-resistant high yielding-seeds, improved farm implements and extension programs for farmers. In 2009, this was rechristened as Sam Higginbottom University of Agriculture, Technology and Sciences (SHUATS) in honour of the founder. He left India in 1945.

Sam Higginbottom wrote two books: a book about his work published in 1921 and an autobiography published in 1949.

As the sharp reader would have noticed, the name is spelt differently in the two cases. The two gentlemen were not related. Abel Higginbotham was Irish-born British, while Sam Higginbottam was American.  The similarity in names is purely coincidental — different families, different geographies, different spellings, different national origins.

But we owe thanks in equal measure to both of them for their pioneering services!

–Meena

Letting Off Steam: Pressure Cookers

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I recently, and reluctantly, bought a new pressure cooker, in place of my old one which has been my trusty companion over several decades and continents. The old one was an original English Prestige cooker, although over the years of replacement of its various parts (especially handles and gasket ring) with local add-ons made it a war veteran, scarred but not retired. Coincidentally, this week brought the news of the demise of TT Jagannathan who made TTK and Prestige a well-known and trusted Indian brand. In fact the Prestige pressure cooker is such a ubiquitous presence in every home, that we take complete ownership of its being uniquely Indian. 

Digester: Precursor to Pressure Cooker

In fact the origin of a utensil that could cook food at high temperature can be traced back to the 17th century in England. Its earliest form was called a Digester. It was devised by Denis Papin, a French physicist, mathematician and inventor, who had moved to England. The Digester was a large cylindrical airtight container, heated over coals to produce internal steam pressure to increase the boiling temperature to above 100 degrees centigrade. A small tube in the lid closed with a flap was held in place by a weighted rod allowing the steam to escape when the pressure became too high. This was an early version of the first safety valve, one that helped prevent the contraption from exploding. In 1679, Papin presented his invention to the Royal Society which included top scientists of the day. They were so impressed that they commissioned Papin to write a book. The book published in 1681 titled A New Digester or Engine for Softening Bones detailed his successful experiments in cooking a variety of meats and was described as a construction guide, an experiment log, and a cookbook. In 1682, Papin used his Digester to cook a full meal for the Royal Society dinner which received rave reviews. However the Digester as a cooking equipment did not really take off in England till much later. Papin moved on to Germany and continued his experiments leading to other inventions based on a similar application of the pressure of steam.

The early Digester was expensive to build and could be rather dangerous as there was the threat of explosion from too much steam pressure. It wasn’t until the addition of safety valves that effectively stopped the pressure from getting too high, and safety locks preventing the lid from flying off if opened too soon, would such a utensil become more common. Papin died in obscurity, not knowing that his Digester would one day transform into the domestic pressure cooker.

But the technology triggered other experimenters to work on similar devices. In 1919, José Alix Martínez was granted the first patent in Spain for his olla exprés (express cooking pot), which used the pressure cooker technology invented by Papin. However, the term “pressure cooker” featured in the Oxford English Dictionary in 1910. In simple terms, a pressure cooker is a sealed chamber that traps the steam generated when its contents are heated. As the steam builds up, pressure increases and drives the boiling point of water beyond 100°C. Pressure cooking reduces cooking time up to 70per cent, preserves more nutrients and vitamins, uses less energy and water, and can be used to cook a wide range of foods

Around the same time, a new invention appeared in India which used steam, though not steam pressure, to cook food. This was the creation of a Calcutta gentleman Indhumadhab Mallik.  In this, raw ingredients including meat and fish as well as vegetables dal and rice were placed in containers which were stacked in an inner container. The outer container had water, and the entire contraption was sealed and placed over a charcoal fire. The food cooked in the steam that was generated. The steam cooker was called ICMIC cooker (combining the words hygienic and economic.) The cooker became popular in Bengal and was also sold in other states under different names.

By the 1930s, the pressure cooker was making its presence felt across the world, even as high up as Mount Everest. Higher altitudes with lower atmospheric pressure meant longer cooking time and a pressure cooker helped ease the problem, making it a great help in mountaineering expeditions.

World War II led to a dip in the production of pressure cookers due to the need for aluminium for the war effort in the US and Europe. Pressure cooker companies were enlisted to create canned goods (the cans were made of aluminium) for the troops. However, there was continuing demand for pressure cookers, and some companies started making cheaper cookers with substandard materials, which caused the cookers to explode. This raised safety concerns leading to the fall in popularity of pressure cookers in Europe.

Pressure cookers arrived in India in the late-1950s. They were introduced by two companies—Hawkins and TTK Private Ltd. (which became known as TTK Prestige). But the safety issue remained a concern as there were frequent explosions. Simultaneously companies were working on innovations to prevent such mishaps.

A significant contribution in this field came from TT Jagannathan (TTJ) who joined the family business when he was in his early 20s, and took charge of TTK Prestige at a time when the company was struggling. The reports of faulty pressure cookers had severely damaged the company’s reputation. Jagannathan, an engineer from IIT Madras and a PhD in Operations Research from Cornell began experimenting with ways to increase safety in pressure cookers.  

As he recounted in his book Disrupt and Conquer: How TTK Prestige Became A Billion-Dollar Company, Mr Jagannathan saw a godown full of unsold pressure cookers on a visit to Lucknow. The dealer explained that there were increasing cases of TTK pressure cookers bursting, and that the TTK name had lost credibility. TTJ was disturbed and launched a probe into the reason for this. A pressure cooker comes with a weight valve that is meant to rise up and release the steam that is built up by the pressure inside the cooker. The valve then settles back in place. The safety plug is a back-up safety mechanism and regulates the pressure built up in the cooker if the weight valve fails. He discovered that users were unknowingly purchasing fake safety plugs to replace the original ones. These plugs were cheaper but also made of substandard material which allowed too much steam build-up, leading to exploding cookers. He realized that there needed to be a device which, even when poor materials were used, could prevent this from happening. He immediately contacted his company’s head engineer and asked him to make certain preparations. TTJ returned to Bangalore and spent a month in the lab and used his engineering knowledge to create just such a device. This was the Gasket Release System or GRS. GRS is a secondary safety feature that releases excess steam if the primary pressure valve fails, preventing a dangerous pressure build up. It works by providing a weak point in the lid where a section of the rubber gasket will be pushed out through a slot if the main pressure vent becomes blocked or fails, allowing steam to escape down and away from the user.

This safety feature set new standards across the industry, and was also adopted by other manufacturers of pressure cookers in India. Its inventor TTJ never patented it. As he said “I did it for the industry. If any pressure cooker burst, it would mean a loss for the category. The category wouldn’t grow if people had fears around safety. I didn’t want only Prestige to be safe, but all pressure cookers in the country to be safe.”

The invention, along with Prestige’s close and continuous outreach and contact with its customers has ensured that the brand is associated with quality, durability and reliability. Today the Prestige brand has introduced a wide range of kitchen appliances catering to a new generation and befitting the ‘smart kitchens’. However the name’s first association is so much with Pressure cookers that Prestige is synonymous with Pressure cooker.

–Mamata

Educating for Head, Heart & Hands: Gujarat Vidyapith

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2 October marks the birth anniversary of Mahatma Gandhi. On this day much is written and spoken about Gandhiji’s movements to free India from the shackles of British rule. The non-cooperation movement, the Swadeshi movement, the Salt Satyagraha and other non-violent movements were all part of the nationwide stir to lead India to become an independent, self-reliant nation. Amidst all this, not much is discussed about Gandhiji’s deep thinking and initiatives in the field of education.

Gandhiji began experiments with education with younger children in the Kochrab and Sabarmati Ashrams during 1915-1920. In 1920, when he launched the non-cooperation movement, Gandhiji appealed to everyone to boycott schools and colleges imparting British colonial education propounded by Lord Macaulay. There was a huge response to this call, and thousands of students quit studies to join Gandhiji’s movement. But Gandhiji was equally concerned that the youth of the country were not deprived of education, but rather were offered an option that would provide an all-rounded education which could prepare them for the task of national reconstruction, and usher in Hind Swaraj, the India of his dream. The process towards this began with the formation of a National Education Committee which was chaired by Gandhiji. The committee felt that the path could be the establishment of what was envisioned as Rashtriya Vidyapiths (National Universities) which would promote educational institutions run by Indians for Indians outside the financial and governing control of British authorities. Five of these were established during this period. One of these, was Gujarat Vidyapith which was established by Gandhiji himself on 18 October 1920 (the only university set up by Gandhiji). Its foundation was an important event in the Satyagraha movement.

Gandhiji’s vision for the institution was to prepare a generation of dedicated, sincere, fearless, and honest students who contributed to a self-sufficient, non-violent, and egalitarian nation.

On 15 November 1920, Gandhiji launched Gujarat Mahavidyalaya, an affiliated college under the aegis of the Rashtriya Mahavidyalaya. The inaugural event was held  in the compound of Dahyabhai Mehta’s bungalow in Kochrab village at 8.30 a.m.   Dahyabhai had provided his bungalow for setting up the university. The historic photograph of the group present for this was taken by artist Ravishankar Raval who was the only one in Ahmedabad then who could operate a camera. Raval recalled the event in his memoirs. The proceedings began with a Punjabi song sung by Saraladevi Chowdhrani. It was followed by Bapu’s speech. After speeches of the registrar, and a few teachers, the event ended with the pledge “Bharat Hamara Desh Hai”. By 1923 more than 30,000 students were part of Gujarat Vidyapith.

Gandhiji was declared as the Chancellor of the University for life. Professor A T Gidwani was its founder Vice-Chancellor. After Gandhiji, the post of chancellor was held by Sardar Vallabhbhai Patel, Dr. Rajendra Prasad and Morarji Desai. Later, many more institutions, colleges and schools were affiliated to the Vidyapith.

Today Gujarat Vidyapith itself functions as a university dedicated to holistic Head, Hand, and Heart education based on Gandhian principles, whereas Gujarat Mahavidyalaya serves as a specific academic unit for students within that framework. 

Up to 1930, the languages like Gujarati, Marathi, Bengali, Sanskrit, Persian and English and the subjects like History, Arithmetic, Philosophy, Economics, Accountancy, Music, Political Science, Pharmacy, Archaeology and Indian studies were taught in Gujarat Vidyapith at graduation level. The Vidyapith stopped functioning temporarily during the civil disobedience movements of 1930 to 1935, both the students and faculty members participated actively in the freedom struggle, many of them courting arrest. Again, during 1942 to 1945, during the Quit India movement the functioning of Vidyapith came to a standstill. After the year 1945, the Vidyapith started its activities once again.

Since then Gujarat Vidyapith, as it is called, has expanded considerably. But its main objective continues to be preparing workers of character, ability, culture and dedication for the conduct of movements connected with the regeneration of country in accordance with the ideals shared by Mahatma Gandhi. According to Gandhi, the aims of education are the holistic development of the individual, encompassing the physical, intellectual, emotional, and spiritual dimensions (hand, heart, and head). Education should lead to self-reliance, cultivating character, truth and non-violence. Participation in productive work with a sense of dignity of labour should foster self-reliance through practical skills; acceptance of equality of religions; priority for the need of village dwellers in all curricula should engage individuals in service to society have been guiding principles.

The emphasis is on more than the academics (through use of mother tongue as a medium of instruction); it is the cultivation of the heart and hands. This involves regular participation in community work, social service, community prayers, simple and self-reliant living, study tours and field studies, hand spinning and training in craft work, physical exercise and training in manual work.

For more than a century Gujarat Vidyapith has nurtured generations of learners who have been inspired by the life and teachings of Gandhiji to carry forward the legacy of truth, non-violence and social change, following the path of dialogue and understanding. The Vidyapith has strived to keep alive Gandhiji’s philosophy of education which prioritizes holistic development, self-reliance and service to humanity. Character, compassion and community, and inclusivity remain its cornerstones. Today more than ever before, we need such institutions, and our young people need to be reminded that education should encompass Head, Heart and Hands.

–Mamata

Reflecting on the Five Laws of Stupidity and praying Ma Saraswaty sheds the light of wisdom!

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Have you ever shaken your head at someone’s actions and muttered, “How could they be so stupid?” Economist Carlo M. Cipolla, a professor at UC Berkeley, took that exasperation and turned it into a razor-sharp essay in 1976, later published as The Basic Laws of Human Stupidity. What began as tongue-in-cheek satire has, over the years, gained the weight of wisdom. His framework is quoted in boardrooms, military strategy papers, and even risk-management seminars. It is, at once, funny and sobering.

So, what are these Five Laws?

  1. Inevitability – Always and inevitably everyone underestimates the number of stupid individuals in circulation.
    No matter how cynical you think you are, Cipolla assures us the world contains more stupidity than you can fathom. It’s a reminder not to be caught off guard when irrationality rears its head.
  2. Ubiquity – The probability that a certain person is stupid is independent of any other characteristic of that person.
    Education, wealth, power or even high degree of capability in one dimension offer no immunity. History is replete with examples of brilliant scientists, decorated generals, and wealthy tycoons making catastrophic blunders. Stupidity is democratic—it spares no class or group.
  3. Damage Principle – A stupid person is a person who causes losses to another person or to a group of persons while himself deriving no gain and even possibly incurring losses.
    This is Cipolla’s key insight: stupidity is not mere ignorance, it is destructive irrationality. Unlike the clever or the criminal, who may at least benefit themselves, the stupid spread harm without return.
  4. The Underestimation Trap – Non-stupid people always underestimate the damaging power of stupid individuals.
    We often brush off foolishness as harmless. But Cipolla insists it is a potent force that can derail institutions, movements, or nations. Underestimating stupidity is, itself, stupid.
  5. The Supreme Law – A stupid person is the most dangerous type of person.
    Why? Because unlike the bandit (who robs you but at least gains something), the stupid person leaves everyone worse off, including themselves. They are unpredictable, immune to logic, and capable of pulling entire systems into collapse.

From Satire to Serious Lens
Cipolla originally wrote the essay as a whimsical interlude in his career as an economic historian. Yet, his classification gained traction because it resonated with lived experience. Management theorists mapped his “laws” onto organizational behavior. Military strategists saw in it an explanation for the chaos of battle. Behavioral economists quietly nodded, recognizing parallels with cognitive biases and irrational decision-making.

Interestingly, Cipolla illustrated his framework with a simple 2×2 graph, plotting human behavior along axes of personal benefit and social impact. The quadrants neatly categorized people as helpless (hurt themselves but help others), bandits (help themselves, hurt others), intelligent (help both), and stupid (hurt both). That little diagram has since found its way into PowerPoint slides across the world.

Echoes Through History
History, as Cipolla loved to remind, is propelled not only by heroes and villains but also by the stubborn weight of stupidity. The fall of empires, disastrous wars, or economic collapses often show a pattern: decisions made against all logic, driven by pride, short-sightedness, or blind conviction. From letting in the Trojan Horse to the Maginot Line, human folly has had a starring role.

Practical Uses Today
At first glance, Cipolla’s laws feel like cocktail-party philosophy. But they’ve been pressed into real-world use:

  • Risk Management: Financial firms use “Cipolla’s Matrix” to flag policies or behaviors that could destroy value for no clear reason.
  • Leadership Training: By distinguishing between stupidity and malice, leaders are taught to manage teams with sharper judgment.
  • Public Policy: Some commentators even apply the laws when analyzing bureaucratic inertia, or social media misinformation.

A Mirror, Not a Weapon
It’s tempting to wield Cipolla’s laws as a judgmental hammer—branding others as “stupid.” But the real power of his essay lies in self-reflection. How often have we acted against our own interest, or underestimated the ripple effects of our actions? If stupidity is so pervasive, perhaps humility is the antidote.

Another thinker came out with the The Bonhoeffer Law of Stupidity describes stupidity not as a lack of intelligence but as a moral failing where individuals surrender their inner independence to power structures, groupthink, and simplistic slogans, becoming “mindless tools” incapable of critical thinking or moral judgment. It is a sociological problem, amplified by rising political power and fostering conditions where people become susceptible to propaganda and blind obedience. Bonhoeffer argued that stupidity is more dangerous than malice because it is immune to reason and force, making it a more insidious threat, especially within groups. which describes stupidity not as lack of intelligences, but as a moral failing where individuals surrender their inner independence to power structures, groupthink and simplistic slogans, becoming incapable of critical thinking or moral judgement.  It is a sociological problem, amplified by rising political power and fostering conditions where people become susceptible to propaganda and blind obedience. Bonhoeffer argued that stupidity is more dangerous than malice because it is immune to reason and force, making it a more insidious threat, especially within groups. 

On the occasion of Dusshera, let us pray to Goddess Saraswathi for to rid the world of stupidity!

–Meena

Happy Dusshera!

Image: artandhome.net/quotes-about-stupidity/

Pencil in the Dates: Stationary Fairs around the World

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Two weeks ago, we dipped our toes into the pastel-hued wonderland of Japanese stationery. This week, starting from Japan, we do a world-trip of Stationery Expos.

Japan: Two Shows, Two Personalities

Japan doesn’t just have one stationery expo—it has two, each with its own character.

The Japan Stationery Show, held every November in Tokyo, is the country’s premier industry fair. Here, manufacturers reveal their latest innovations: notebooks that open perfectly flat, mechanical pencils that never break lead, and pens that glide like a brush. It is also home to the coveted Stationery of the Year awards, which often set the trends for the year ahead. Though businesslike in its purpose, the show is open to consumers too, making it a buzzing space where industry professionals and stationery fans meet.

The Stationery Girls Expo (Bungu Joshi Haku), by contrast, is pure celebration. Launched in 2017, it caters to bungujoshi—literally “stationery girls,” a term now used for anyone who adores stationery as a lifestyle. Here, washi tapes in hundreds of designs, pastel highlighters, limited-edition pens, and playful planners dominate the stalls. The mood is festival-like—queues of eager shoppers, arms full of bags, and excited chatter about the season’s “must-have” notebook. If the Japan Stationery Show sets the industry agenda, the Stationery Girls Expo captures the culture of stationery—personal, expressive, and joyful.

With the cheerful tagline “the most enjoyable event for stationery lovers,” this expo is playful, creative, and community-driven. Its name might suggest it’s just for girls, but the event welcomes anyone with a soft spot attractive staionary. Spread across several days in Tokyo and Osaka, it has grown into Japan’s largest stationery festival, drawing nearly half a million visitors cumulatively.

The expo is also known for its Bungu Joshi Awards, where visitors vote for their favorite products—categories range from Tokimeki Design (heart-fluttering design) to Heart-throbbing Convenience (products that spark delight through functionality). The audience becomes part of the show, giving the event a democratic, festival-like atmosphere.

What’s especially interesting is the shopping system. Each visitor is given a transparent bag at entry. As they wander through stalls, they pick up treasures and drop them into their bag, paying for everything at a central cashier. It’s a clever system that avoids long queues at individual stalls and keeps visitors free to browse. The expo also offers exclusive merchandise only available on-site—tiny rewards for the true devotees.

Germany and USA

Germany’s Paperworld (now merged with Ambiente), has for decades set the global benchmark. Here the focus is on sustainability, efficiency, and innovation. Think paper made from stone, packaging that biodegrades in weeks, and pens that feel like sleek machines. It is vast, professional, and very B2B—corporate buyers and distributors scanning stalls with intent.

Then there’s the US National Stationery Show (NSS) in New York. This one feels closer to Japan in spirit—independent designers, hand-illustrated journals, greeting cards that are art in themselves. The joy of paper and pen as a form of self-expression is what binds the NSS community.

India: Now taking Mainstage

And, did you know, India has its own Expos too—two of them!

A Stationery Fair has long been part of the well-known Delhi Book Fair. Last month saw not only the 28th Delhi Book Fair, but also the 24th Stationery Fair at Bharat Mandapam. “Besides promoting books of all genres, the aim is to focus on providing students with educational books and stationery,” says Hema Maity, general manager, India Trade Promotion Organisation (ITPO).

The newer entrant is the Stationery & Write Show which debuted in 2019 in Mumbai, co-located with gifting and lifestyle fairs. That first edition saw 272 exhibitors and over 12,000 visitors—a remarkable start for a new platform. By 2022, the event had grown into a three-in-one showcase—Paperworld India + Corporate Gifts Show + Interior Lifestyle India—drawing nearly 15,000 trade visitors and 215 exhibitors. Fast forward to 2025, and the growth is striking: 18,000+ visitors from 285 Indian cities and 49 countries, with 340+ exhibitors. The annual fair, usually held in late January at the Bombay Exhibition Centre, now rivals international events in scale. It has a Delhi edition too.

And the highlights? Eco-friendly stationery made from recycled paper, cork accessories, even moss-covered desk décor. Alongside these, educational toys, quirky notebooks, and premium pens jostle for attention.

What makes India’s fairs unique is the mood—serious business buyers walk the aisles, but so do college and school students and stationery lovers. It is equal parts trade fair and festival.

The Magic That Endures

Whether in Tokyo, Frankfurt, New York, or Mumbai, expos remind us that stationery is not just about function. It is about beauty, culture, even memory. And perhaps that is why, year after year, these fairs continue to draw thousands: they affirm that ink on paper still carries magic in a screen-dominated world.

–Meena

The Game of Life: Monopoly

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This year is supposed to mark 90 years of one of the world’s most popular board games—Monopoly. It is estimated that the game, translated into 47 languages, has been played by one billion people worldwide. Hasbro, the company that produces the game is marking the milestone with events and publicity that retells the story of the invention of the game, and its subsequent success that made history.

According to this version, the game was originally created in 1935 by Parker Brothers. As the story goes, in 1932, a Philadelphia businessman named Charles Todd and his wife, Olive, introduced their friends Charles and Esther Darrow to a real-estate board game they had recently learned. The board game involved rolling dice to move tokens across the board while buying up properties listed on the board. The game did not have a name, and was not marketed but passed from friend to friend who all enjoyed playing it. Charles Darrow, who was at the time unemployed and in need of money, saw a potential opportunity, and asked his friend Todd for the written rules. There were none, friends made up rules as they played. It was informally known as the ‘monopoly game’.

Darrow however put together these ‘rules’ and hired an artist to design a board, and tokens and began to hand produce sets which he sold to a local department store with the name Monopoly. The game was a hit. Darrow sold this version to the toy manufacturer Parker Brothers in 1935, claiming that it was entirely his invention. He was granted a patent for this in 1935. And thus the official time line for the origin of game was pegged by Parker Brothers at 1935, and Monopoly was marketed with the story of how a struggling salesman created the game in his basement to support his family during the Great Depression.  

However, the real origin of the game goes back much further, to the beginning of the century, and its creator was a woman who was a pioneer in more fields than one. Born in Illinois in1866 to Scottish immigrant parents Elizabeth Magie moved to Washington DC in her early 20s. Lizzie, as she was known to her friends, lived as a single woman supporting herself, working as a stenographer and typist, both unusual for a woman in those times. Not only did she live on her own, she saved up and bought her own home, and went on purchase some acres of property. She also wrote poetry and short stories, and did comedic routines onstage. Lizzie had strong and radical political views. This was a time of mighty monopolies which led to huge income disparities. Lizzie became interested in the anti-monopolist policies of Henry George a politician and economist who propagated the concept of a single “land value tax”. The general idea that instead of taxing income or other sources, the government should only tax land, based on the usefulness, size, and location of the land, thus shifting the tax burden to wealthy landlords. The government should use the money from the collected taxes for its essential functions and distribute the rest to people in the lower socio-economic segment. His message resonated with many Americans in the late 1800s, when poverty and squalor were widespread in the cities.

Magie’s original board design for the Landlord’s Game, which she patented in 1903. https://www.theguardian.com/lifeandstyle/2015/apr/11/secret-history-monopoly-capitalist-game-leftwing-origins

Lizzie was looking for an interactive and creative way to teach Henry George’s economic theories to friends and colleagues. The twentieth century had just dawned, and board games were becoming popular in middle-class homes. Many inventors realized their potential not just as a form of recreation, but as a means of communication. Elizabeth Magie felt that a board game could do what she visualized. After her office hours, Lizzie sat at home night after night thinking and drawing, rethinking and redrawing the grid and messages that would communicate these radical concepts.

Most of the board games at that time had a linear path design. Lizzie’s game had a grid that went round the board. The game featured play money and deeds and properties that could be bought and sold. Players borrowed money, either from the bank or from each other, and they had to pay taxes. In one corner were the Poor House and the Public Park, and across the board was the Jail. Also included on the board were three words scrawled across: GO TO JAIL.

Lizzie Magie created two sets of rules for her game: an anti-monopolist set in which all were rewarded when wealth was created, and a monopolist set in which the goal was to create monopolies and crush opponents. Her dualistic approach was a teaching tool meant to demonstrate that the first set of rules was morally superior. Ironically it was the monopolistic version of the game that caught on.

Lizzie called this game the Landlord’s Game. She described the new concept thus: “It is a practical demonstration of the present system of land-grabbing with all its usual outcomes and consequences,” she wrote in a political magazine.

She was in her thirties when she applied for a patent for her game in 1903. At that time she represented the less than 1 percent of all patent applicants who were women. And this was three decades before Parker Brothers started manufacturing Monopoly for which Darrow claimed credit as inventor, and Darrow’s story of a fluke invention by an unemployed man grew into the legend of Monopoly (and earned him millions). 

While some people noted the similarity between Monopoly and the Elizabeth Magie’s Landlord’s Game, the Darrow legend continued. A newspaper story in 1936 aroused interest when it reported on the similarity, and also that in 1935 (when Monopoly got its patent) Lizzie had sold her board game patent rights to Parker Brothers for only $500 and no royalties. Elizabeth Magie never got due credit for her invention, and she died in relative obscurity in 1948.

With its iconic design elements, the paper money, the property names, the tokens and the rush of ‘buying and selling’, ‘making deals’ and ‘undisguised competition’ Monopoly’s popularity continues even a century later. Its origins which were based in the critique of landlords have been obscured as the game has come to represent the blatant pursuit and accumulation of wealth. The words of the mother of its invention Elizabeth Magie still resonate: “It might well have been called the ‘Game of Life’, as it contains all the elements of success and failure in the real world, and the object is the same as the human race in general seem[s] to have, i.e., the accumulation of wealth.”

–Mamata

Racing with the Oars of Tradition – Kerala’s Boat Races

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Come August, the air begins to buzz with anticipation in Kerala. The boat race season is here! Known locally as vallamkali (literally, boat play), the sight of dozens of snake boats slicing through the waters, powered by hundreds of synchronized oarsmen, is one of Kerala’s most spectacular traditions. Shiny black boats stretching almost 100 feet, with rowers swaying to the rhythm of a vanchipattu (boat song).

The most famous of the boat races is the Nehru Trophy Boat Race, inaugurated in 1952 when Jawaharlal Nehru, then Prime Minister, was so captivated by the spectacle that he donated a silver trophy. Today, the Nehru Trophy on the Punnamada Lake in Alappuzha attracts international attention and has been featured on tourism campaigns worldwide. But across the state, from Aranmula to Champakulam, local communities host their own races, each with its own traditions and lore.

Innovation on the Water

One of the most interesting aspects of the boat races today is how technology has crept in—not to diminish tradition, but to amplify it. While the boats themselves are still crafted the old way, using Anjili wood and painstaking carpentry handed down through generations, innovations have entered the training and organization.

Rowers now undergo scientific fitness regimes, with physiotherapists, nutritionists, and even sports psychologists guiding teams. GPS trackers and drone footage help coaches analyze synchronization and speed—things once left only to the naked eye and instinct. Live-streaming and 4K broadcasts take the drama of the races across the world, making it a truly global event. And traditional boat songs as well as new ones are now available on Spotify playlists.

Women at the Oars

But what about women? For long, the snake boat races were a male preserve, embodying sheer physicality. Yet, in recent years, there has been a quiet but important shift. Kerala has begun hosting all-women boat races—a recognition that strength and stamina are not male monopolies. In 2022, the first Vallamkali exclusively for women was held, with teams of fisherwomen taking to the waters.

Even in mixed-community celebrations, women’s teams are increasingly visible, particularly in the Kettu Vallam (smaller decorated boats) races. It is still early days, but the image of women rowing with fierce determination underlines how traditions evolve without losing their essence.

More than a Race

Preparing a snake boat involves dozens of families. Training the oarsmen requires food, lodging, and encouragement from entire villages. On race day, the banks are filled with people singing, cheering, and celebrating. Divisions of caste, class, and creed dissolve.

There is also a spiritual dimension. The Aranmula boat race, for instance, is tied to temple rituals, where the boats are offered as homage to Lord Parthasarathy. Here, winning or losing is less important than participation.

The Kerala boat races are not just about the boats—they’re about the teams, each carrying the pride of their village or community. In recent years, the competition has become so professional that many villages now run their own “boat clubs,” with dedicated squads training year-round. It’s a bit like football clubs elsewhere—loyalty runs deep, rivalries are fierce, and victories are celebrated across the community!  A few of the most celebrated teams are:United Boat Club (UBC), Kainakary, Police Boat Club, Kollam, Jawahar Boat Club (JBC), Kollam, St. Pius Boat Club, Alappuzha, Karichal Chundan (Alappuzha), Champakulam Chundan, Veppu Vallams of Aranmula.

Congratulations to the winner of this year’s 71st Nehru Boat race held last week, the boat Veeyapuram Chundan of Village Boat Club Kainakary. The winning team which was one among 75 competitors, touched the finishing line in 4.21.084 minutes.


And Happy Onam to all!

–Meena

Pic: nehrutrophy.nic.in/

Follow the Child: Maria Montessori

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Montessori is a word much-used today in early education and there is an explosion of what are self-described ‘Montessori’ schools. These are often housed in modern buildings, equipped with a surfeit of the latest ‘equipment’, and accordingly charging high fees. Perhaps not many of the parents who rush to book admission for their child in such a school, almost as soon as it is born, may know much more about Montessori than the name.

The original story behind the schools, and the name that distinguishes these schools is very different. It is the story of Maria Montessori an educator, scientist, physician, innovator, philosopher, feminist and humanitarian.

Maria Montessori was born on 31 August 1870 in Chiaravalle, Italy, the only child of Alessandro and Renilde Montessori. Her parents moved to Rome when she was five years old. A curious, strong-willed girl, Maria, from a young age took paths that defied the norms of her times. After completing high school, instead of going in for teaching, a conventional occupation for girls at the time, she applied to medical school but was refused admission. So she enrolled in the university where she studied physics, mathematics and natural sciences; and reapplied to medical school. She was eventually admitted in 1890, one of the first women in medical school in Italy. In the face of many obstacles because of her gender, Maria qualified as a doctor in 1896. She was also beginning to get involved in the movement for women’s rights.

As a practising doctor Maria became known not only for her skills in treating patients but equally for working with the poorest, and the respect she showed to patients of all social classes. She also joined as a volunteer for a research programme at the psychiatry clinic of the University of Rome, where she became deeply interested in the needs of children with learning disabilities. She went on to become co-director of a new institution called the Orthophrenic School which focussed on such children. During her work here she became convinced that instead of writing off such children as ‘retarded’, they needed the right support. This theory was radical for that time. She also travelled to London and Rome to learn more, and when she came back she spent hours in developing and experimenting with materials and methods, using ideas from the founders of kindergarten, Froebel and educators Itard and Seguin. Her experiments began to show positive results.

Maria continued her academic pursuits with studies of educational philosophy and anthropology, and from 1904-1908 she was a lecturer at the Pedagogic School of the University of Rome. During this period Rome was in economic decline, leading to widespread poverty and the growth of many ghettos. One such was an area called the “Quartiere di San Lorenzo” which was known as the shame of Italy. Here children of desperately poor parents who were out all day trying to earn a living, were left to their own devices in unsanitary and chaotic conditions. These children ran wild, destroying property, and indulging in anti-social behaviour. The authorities were looking for a solution to this huge problem. Maria was offered the opportunity to work with these children, using the materials that she had been developing when she was working with children with special needs. Maria took up the challenge.

As Dr Montessori recalled later: “One room was set aside for this purpose, resembling in every way a children’s prison. It was hoped that a person would be found with enough social courage to tackle the problem. I in my capacity of medical officer of hygiene was approached to take an interest in the work. Having considered the situation I demanded that at least the commonest aids in hygiene, food and sanitation be made available. On the 6th of January 1907 this room was inaugurated to collect the 50 children

But while everyone had had the idea that by giving houses and sanitation, the people would be purified, no one had taken in consideration the children; no one had thought to bring toys or food for them. When the children, ranging between the ages of 2 to 6 entered, they were dressed all alike in some thick, heavy, blue drill. They were frightened and being hindered by the stiff material, could move neither arms nor legs freely. Apart of their own community they had never seen any people. To get them to move together, they were made to hold hands. The first unwilling child was pulled, thus dragging along the whole line of the rest. All of them were crying miserably.”

Thus opened the first Casa de Bambini (Children’s House). A pioneering experiment in working with 50 poorest of poor and illiterate two to six-year-old children. Maria began with using the activities and materials that she had developed at the Orthophrenic School. She closely observed the children with a scientist’s approach, noting which ones engaged them and discarding the ones that did not. Her observations led her to realize that children who were placed in an environment where activities were designed to support their natural development had the power to educate themselves. As she said when recalling the opening of the first Casa di Bambini: “I don’t know what came over me but I had a vision and inspired by it, I was enflamed and said that this work we were undertaking would prove to be very important and that someday people would come from all parts to see it.”

The results that followed were so surprising that working for children soon became her life’s work. As she later wrote: “In order to follow them, I changed my whole life. I was nearly 40. I had in front of me a doctor’s career and a professorship at the university. But I left all because I felt compelled to follow them and to find others who could follow them, for I saw that in them lay the secret of the soul.”

By 1909 Maria gave her first training course in her new approach to around 100 students. Her notes from this period provided the material for her first book published that same year in Italy, appearing in translation in the United States in 1912 as The Montessori Method, and later translated into 20 languages. The rest, as they say is history. The experiment at Casa di Bambini grew into a movement. Montessori societies, training programmes and schools sprang up all over the world. Dr Montessori herself travelled across the world, giving talks. But through her life she emphasized: “It has nothing to do with any educational method of the past, nor with any educational method of the future. It stands alone as the contribution of the child himself. Perhaps it is the first of its kind, which has been built by him step by step. It cannot have come from an adult person; the thought, the very principle that the adult should stand aside to make room for the child, could never have come from the adult.”

Today as young parents are faced with choices of educational institutions, and inundated with invitations from expensive Montessori schools, and toys and equipment, it is a good time to recall that the roots go back to very opposite circumstances. And remember Maria Montessori’s words: “Anyone who wants to follow my method must understand that he should not honour me but follow the child as his leader.”

–Mamata

Celebrating Artful Elephants

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August 12 is marked as World Elephant Day. And it is also Ganesh Charurthi time. So an appropirate time to talk about elephants.

The Asian Elephant is an endangered species, with less than 50,000 left in the wild across the world. And hence the importance of marking this day as a way of raising awareness about elephants and the dangers that threaten them.

What we see is what we grow to love and respect. And hence the importance of all the depictions of elephants we see around us—from sari borders to sculptures in ancient temples to the life-sized sculptures made from invasive weeds found in the Nilgiris, crafted by indigenous communities. Each and every one of them is an opportunity for education about our biodiversity and this magnificent species.

One can understand the ubiquitousness of elephant imagery in India—after all we hold about 60 per cent of the numbers. But interestingly, it is Taiwan which was well-known for elephant imagery all over its public parks and schools, in the form of Elephant Slides.

These are the whimsical, solid, painted playground fixtures affectionately known as “Grandpa Elephant”— and they hold fond memories for a generation of Taiwanese kids, now grown.

The elephant slide was a fixture of childhood in Taiwan from the 1960s through the 1980s. Found in schoolyards and public parks, these slides were typically made from china-mosaic or concrete, with a stairway or ladder up the back and a gently curved trunk functioning as the slide.

Many bore motivational slogans etched into the sides: “Strengthen your body to build the country.” Even in play, the messaging was patriotic. But for kids? It was all about the joy of scrambling up that broad back and riding the trunk like it was the gateway to an imaginary world.

Now, with safety codes tightened and tastes modernized, many of these eleslides have disappeared. But a movement to preserve and honour them has taken root, led by artists, writers, and nostalgic grown-ups determined to keep these gentle giants from fading away completely.

A Concrete Revival

Writer Yu Chiu-ling and designer Hsiu Pi-cheng have been at the forefront of this effort. Yu founded the Facebook group “Find Our Elephant Friends,” a digital scrapbook of elephant slide-sightings across the island. Hsiu has documented over 400 slides, many tucked away behind schools or community centres, quietly waiting to be remembered.

Their work isn’t just about playground preservation — it’s about cultural memory. About honouring the handmade, the imperfect, and the deeply local.

Elephants Across Borders

Asian elephants range across. Bangladesh, Bhutan, Cambodia, China, India, Indonesia, Laos, Malaysia, Myanmar, Nepal, Sri Lanka, Thailand, and Vietnam. Strangely, there have never been elephants in Taiwan in the wild in recorded history. While elephant fossils have been found on the island, indicating their presence in prehistoric times, there is no evidence to suggest that elephants lived in Taiwan during the period of human history documented by archaeology and literature. 

But Taiwan does have the most emotionally iconic version of the elephant slide!  You will also find their cousins in parks across Japan, Thailand, Vietnam, and parts of Eastern Europe. From Soviet-era concrete sculptures to candy-coloured cartoon versions in Tokyo suburbs, the idea of turning a beloved elephant into a playmate has clearly crossed cultures. But sadly, no ele-slides in India!

Unfortunately today, both real elephants and their concrete urban renderings are endangered. One is fighting for survival in an increasingly human-dominated world. The other is quietly disappearing with changing times.

Elephants have always symbolized memory, strength, and gentleness.

Let’s protect the real ones. And let’s remember the playful ones, too.

Happy Ganesh Chaturthi!

–Meena

PIC: https://www.thisiscolossal.com/wp-content/uploads/2023/07/pi-og.jpg