Category: Inspirations

Here Come the Clean-Green Olympics!

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This Friday, 26 July, will see the start of the 33rd Summer Olympics. Over the next few weeks, till 11th August, Paris—the main host city, and 16 other cities around France as well as Tahiti, a French overseas island, will see 800 sporting events. With this, Paris becomes only the second city in the world (apart from London) to host the Olympics for the third time. But it is a good long time since the last time it held the Games—a century to be exact!

 The arrangements for the games are aimed at setting new benchmarks for quality, convenience, security and aesthetics. The 4-hour opening event will set the tone. The Paris 2024 opening ceremony will be unique in that it will not take place in a stadium. Instead, nearly a hundred boats will be deployed, which will carry thousands of competitors and other guests on a 6 km scenic route on the River Seine. The boats will be organized by country. Along the way, they will sail by the newly-repaired Notre-Dame Church, several bridges and other Paris landmarks, and will arrive at the Eiffel Tower. The banks of the river will be alive with music, dances and performances woven together into a 12-part show. The speeches and other formalities will all be a part of the overall presentation-experience, as the Games are declared open by French President Emmanuel Macron.  The show will end around 9.30 pm when the sun sets.

Paris Olympics

About 10,500 athletes will participate in the ceremony, which will be attended by about 100 heads of state. There will be over 3 lakh spectators on the banks. 80 giant screens will be put up along the way.

Other unique aspects of the 2024 Olympics:

  • This will be the first Olympics in history to achieve numerical gender parity, with an equal number of female and male athletes– 5250 men and 5250 women.
  • Break-dancing: For the first time break-dancing will be introduced as a competitive event. There will be two events, one for men and the other for women.
  • For the first time in history, the public will be part of Olympic experience! They will be allowed to run the same course of the Olympic marathon on the same day as the Olympians.
  • The marathon swimming event and the swimming leg of the triathlon will be held in the River Seine, as they were in 1900. From 1923 until recently, swimming had been banned in the Seine due to water-quality issues, but the authorities have put in their utmost to clean up the river, and have assured that it is safe.

Most significantly, the organizers have vowed to make these the ‘greenest Olympics’, with efforts to make to make it carbon-neutral, and to cut the carbon footprint of the Olympics in half compared to previous editions. They will try to offset more emissions than the Games create. Some of the steps the organizers are taking include:

  • The Olympics will run on 100% green energy generated from new sources of wind and solar energy, like windmills on the Normandy coast as well as solar panels on the roofs of venues in Paris.
  • The Games will mainly use only existing venues and temporary structures, thereby avoiding the carbon footprint of building new ones. Only two new venues will be built–for aquatics and basketball.
  • There will be no air conditioning in the athletes’ rooms. Instead, buildings in the athletes’ village have been designed with a cooling system drawing water from underground. Moreover, facades have been designed so they get little direct sun.
  • The Village will use 94 per cent recycled materials and a special construction process that emits half as much carbon.
  • After the games are over, the Athletes’ Village will allocate the houses for permanent residences.
  • Athletes’ mattresses will be made from recycled fishing nets, and the base of the beds will be made from reinforced cardboard.
  • Local farms will provide 80 per cent of the 13 million meals served during the Games, thereby lowering emissions.
  • Most Olympic venues will be accessible by public transport, and 1000 km of new cycling lanes have been created. 3000 pay-and-use bikes will be deployed.
  • About 2 lakh new trees have been planted.

Sounds like these Olympics are going to set new benchmarks! Appropriately so, for the motto “Citius, Altius, Fortius – Communiter” or “Faster, Higher, Stronger – Together” is not just about the sports events themselves, but every aspect of the Games!

Here is to the spirit of the Games!

–Meena

Father of the Library Movement: PN Panicker

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The last few days, newspapers have been carrying a number of pieces promoting the joy of reading physical books, in an age when the printed word is rapidly being buried under the digital avalanche. As a person who has never abandoned the physical avatars, these reminders of the very different experience of physically turning the pages of a ‘real’ book make me smile! All this hype culminated with the announcement of National Reading Day on 19 June.

I have written frequently about books, and was aware of a couple of international days of books, and reading. However this was the first time that National Reading Day was taking up so much column space. I was naturally curious to know more about this day. And I discovered that there is much more behind this day than reading. It is the story of a man with a mission, who laid the foundation of the library movement in India.

Puthuvayil Narayana Panicker was born on 1 March 1909 to Govinda Pillai and Janaki Amma at Neelamperoor in Kerala. As a youth he used to read the daily newspapers to groups of illiterate people of different ages. He began his career as a teacher, but moved beyond his designated duties to set up the Sanadanadhramam Library in 1926, in a small room provided by the local cooperative society in his village. This was the first step in what was to become beginning of a life-long passion and mission with a simple but powerful message: Vayichu Valaruku meaning Read and Grow.

Panicker held Mahatma Gandhi in very high esteem; and like him, felt that illiteracy was a curse and a shame. He believed in a holistic approach to human resources development, the foundation of which was literacy. Towards this, Panicker initiated a literacy movement across the state. He also believed that libraries could provide a stable scaffolding for encouraging and sustaining the literacy movement. He made the literacy movement into a cultural movement where people could feel the emotional connect with the library in their village or town, just as they connected with their place or worship or school or college. Libraries created by this movement later became the nerve centres of local social and cultural activities; children would come and read, older people would gather to meet and discuss issues relevant to them. When he visited a leprosy sanatorium at Nooranad, the inmates requested him to set up a library there. The library was established as LS Library on 1 July 1949. It was one of the first libraries in the district and housed a unique collection including over 25000 books and rare palm-leaf manuscripts. It was extensively used by the sanatorium residents as well as visiting researchers and scholars.

Panicker led the formation of Thiruvithaamkoor Granthsala Sangham (Travancore Library Association) in 1945 with 47 rural libraries. The slogan of the organization was Read and Grow. He travelled to Kerala villages proclaiming the value of reading and succeeded in bringing some 6000 libraries in his network. The Travancore Library Association expanded to become Kerala Granthasala Sangham (KGS) in 1956.  KGS was awarded the UNESCO Nadezha K. Krupskaya Literacy Prize in 1975.

Panicker was the General Secretary of Sangham for 32 years, until 1977, when it was taken over by the State Government and it became the Kerala State Library Council.

In 1977 Panicker founded the Kerala Association for Non-formal Education and Development (KANFED) with the objective to help universalize education by stepping up propaganda for it, and by the institution of non-formal education activities supplementary to the formal education system. This led to the establishment of institutes for research and training in all aspects of non-formal education, publishing houses for the production of literacy materials, and centres for the eradication of illiteracy.

These were operationalized through Committees which were set up in all districts of the state at Block and Panchayat levels to organize, conduct and supervise literacy centres; Regional Resource Centres were set up to store books, teaching aids and other materials necessary for adult education and make them available at all literacy centres.  

Primers for beginners, and books and periodicals and other useful material such a maps and wall charts for neo-literates were prepared through workshops for young writers, and published. The Primers included Alphabet Primer, Science Primer, Health Primer, as well as Primer for Women, Prier for Agriculturists, and Primer for Tribals. There were books on agriculture and animal husbandry; books on health and hygiene, and books for neo-literates. There were also biographies of inspiring national and international personalities, as well as books describing civic institutions, rights and duties, and promoting scientific temperament.

Resource material for adult literacy workers, instructors, project officers and organizers was supported and supplemented with seminars, workshops and training.  Plans for monitoring and evaluation of the literacy centres were also included.

Panicker’s vision and the state-wide mission of KANFED played a significant role in Kerala’s successful literacy movement–the Sakshara Keralam Movement. The first 100 percent literate city in India, and first 100 percent literate district have been from Kerala. Kerala was also the first state to attain 100 percent primary education. Some of the oldest colleges, schools and libraries of the country are also situated in Kerala.

In addition to literacy centres, Panicker also took keen interest in promoting Agricultural Books Corners, The Friendship Village Movement (Sauhrdagramam), and Reading Programmes for Families.

The life-long crusader for literacy and libraries passed away on 19 June 1995. Since 1996, this day is marked as Vayanadinam (Reading Day) in Kerala. It is a reminder to encourage the movement to promote a culture of reading, to inculcate the habit of reading and promote book-mindedness among school children, youth as well as the underprivileged population of the country. The Department of Education, Kerala also observes Vayana Varam Week (Reading Week) from June 19 to June 25 in schools across the state.

The Department of Posts honoured PN Panicker by issuing a commemorative postage stamp on 21 June 2004.

In 2017 PM Narendra Modi declared June 19, Kerala’s Reading Day as National Reading Day in India. The following month is also observed as National Reading Month.

The PN Panicker Foundation continues the mission to enhance lives and livelihoods through various targeted initiatives ranging from education, skill development, health, and need based programmes with the efficient use of technology. In keeping with the need of the hour, it is supporting digital learning in rural areas and has established thousands of home digital libraries across the state. PN Panicker’s vision continues to guide and inspire the new generations.   

–Mamata

Juneteenth

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That is not a word that we in India are very familiar with. Not surprising. Though the ‘Day’ is about a historical event that took place over 150 years back, it officially became a federal holiday in the US only in 2021.

It goes back to the American Civil War. After the Union won, President Abraham Lincoln issued the Emancipation Proclamation which declared the over three million enslaved people living in the Confederate states to be free. However, those were not the days of instant communication. It took over two years before the news reached the people of Texas! It was when Union soldiers arrived in Galveston, Texas, on June 19, 1865, that the state’s residents finally learned that slavery had been abolished. The formerly enslaved African-American community immediately started celebrations with prayer, feasting song, and dance. Over time, the name ‘Juneteenth’ a portmanteau of the words “June” and “nineteenth” started being used for this day.

Since then, the day has been celebrated in Texas, with the first official Juneteenth celebrations held on June 19, 1866, marked by prayer meetings and the singing of spirituals. People wore new clothes as a way of marking their newfound freedom. Over the next few years, African-Americans in other states started celebrating the day as well, making it an annual tradition. Celebrations continued to spread across the United States and typically include prayer and religious services, speeches, educational events, family gatherings and picnics, and festivals with music, food, and dancing. Juneteenth became a state holiday in Texas in 1980, and a number of other states subsequently followed suit.

It still took a long time for it to be recognized at the national level. It was only in 2021 that Juneteenth was made a federal holiday. Activist Opal Lee played a huge part in making this happen. Born in 1926 in Texas, Opal Lee was a teacher. One of the formative events of her life was when her house was burnt down in 1939. The house was in a predominantly white area, and obviously, the fact that a black family had bought a house there was uncomfortable for some people. On June 19, 1939, 500 white rioters vandalized and burned down the home. Opal realized that 19 June had been chosen for a reason and was very symbolic.

Opal was always at the forefront of organizing the community, and played a lead role in Juneteenth celebrations. This gathered momentum when she retired, and she became a relentless campaigner for having Juneteenth declared a federal holiday. For many years, she organized a march of 2.5 miles, to represent the 2.5 years it took for the news of their emancipation to reach the African-Americans in Texas. She promoted a petition for a Juneteenth federal holiday at Change.org, and the petition received 1.6 million signatures. In 2021, when Opal was 94, her dream came true and President Biden finally signed the Bill. Opal was an honoured guest at the function. Slowly, over time, the day started being celebrated outside the United States too, to recognize the end of slavery and to honor the culture and achievements of African Americans.

Here is something that Lincoln wrote about slavery, which is worth pondering:

‘If A. can prove, however conclusively, that he may, of right, enslave B. — why may not B. snatch the same argument, and prove equally, that he may enslave A?–

You say A. is white, and B. is black. It is color, then; the lighter, having the right to enslave the darker? Take care. By this rule, you are to be slave to the first man you meet, with a fairer skin than your own.

You do not mean color exactly?–You mean the whites are intellectually the superiors of the blacks, and, therefore have the right to enslave them? Take care again. By this rule, you are to be slave to the first man you meet, with an intellect superior to your own.

But, say you, it is a question of interest; and, if you can make it your interest, you have the right to enslave another. Very well. And if he can make it his interest, he has the right to enslave you.’

And to see how he relates it to democracy:

‘As I would not be a slave, so I would not be a master. This expresses my idea of democracy. Whatever differs from this, to the extent of the difference, is no democracy.’

Wise men know how to capture universal truth in a few words!

–Meena

AJT Johnsingh: The Highest Standards of Wildlife Research

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A few days ago came the sad news of Dr. AJT Johnsingh’s passing. And for once, mainstream media covered this event—from AIR to Times of India to Hindu to several other national and regional papers. 

For media to so widely cover the passing of a wildlife researcher is sure indication that there was something special about him. And indeed there was.  He was one of India’s best and most respected field researchers. And even more, he put all that knowledge into practice in conservation.  He strongly believed that knowledge should not lie in books, but be used to develop better policies and practices to support conservation on the ground.

Born to teachers who were both nature-lovers and outdoor people, he grew up in a small town called Nanguneri in Tirunelveli district of Tamil Nadu. His parents encouraged him to be outdoors, and family outings generally meant picnics in the wilderness areas of the Western Ghats. They were early and important influences in his love for nature. Another source of inspiration was Jim Corbett, whom he read avidly when young, and whose approach to conservation he admired—it was an approach that was unsentimental, and doing what needed to be done, extending to killing maneaters when there was no other way out.

JC Daniel of BNHS whom he first met when trekking up in the Kalakad hills in 1971, and who mentored him at various stages in his career, was a great influence.  George Schaller,  American mammalogist, biologist, conservationist and author recognized by many as the world’s preeminent field biologist, studying wildlife throughout Africa, Asia and South America, was a role model for Johnsingh.

AJT went to St. Xavier’s College, Palayankottai, and then Madras Christian College, Tambaram. He started his career as a professor at Ayya Nadar Janaki Ammal College, Sivakasi, He worked as a postdoctoral fellow at the Smithsonian Institution in Washington, D.C. He returned to India in 1981 to work with the Bombay Natural History Society. In 1985, he joined the faculty of newly-established Wildlife Institute of India, Dehradun, and helped shape this premier institute which has developed the cadre of India’s current wildlife professionals. He retired as the Dean WII in 2005. In this period WII trained over 300 managers and several M.Sc Wildlife and PHD students.

He was the first Indian to carry out field research on free-ranging large wild mammals. He focussed particularly on the dhole (wild dog) in Indian forests. His research in the early years focused on the ecology and prey-predator relationships of dhole, other carnivores and ungulates in Bandipur National Park. His interest and research covered several large mammals, and his knowledge of many species saw him on the IUCN Asian Elephant Specialist Group, as well as the Cat, Canid, Bear, and Caprinae Specialist Groups. He also researched the Mahseer fish.

Tigers also fascinated him. He is credited with having taken the first good photo of a tiger in Bandipur. Talking about this photo in an interview to Sanctuary, he said: ‘ For years, no one had been able to take a clear picture of a tiger in Bandipur. Because my dhole study area was littered with tiger spoor, I always carried a camera around ‘just in case’. On May 23, 1978, around 7 a.m., I was sitting eight metres up on a mango tree in the Ministerguthi nullah, which was frequented by tigers whose pugmarks could easily be seen and whose spray markings, I could smell. I sat for around 45 minutes, barely breathing when a movement in the tall grass caught my eye. The tiger walked towards a clearing right in front of me and when it reached a patch of sunlight, I whistled and with a perplexed look on its face, it froze staring straight at me. But the moment it heard my camera shutter, it vanished. Interestingly, I cannot stop smiling whenever I see this picture.’

He authored several research papers, but what got him know widely across the general public where his three popular books: ‘Field Days: A Naturalist’s Journey through South and Southeast Asia’ (2005), ‘Walking the Western Ghats’ (2015) and ‘On Jim Corbett’s Trail and Other Tales From the Jungle’ (2018). He also edited two volumes of The Mammals of South Asia which in total has 69 chapters.

AJT was decorated with many honours including the Distinguished Service Award by the Society for Conservation Biology, the Carl Zeiss Wildlife Conservation Award, the ABN AMRO Sanctuary Lifetime Wildlife Service Award, ‘Kirloskar Vasundhara Sanman’ and Salim Ali Conservation Award.

The government also respected and valued his expertise. He was on the Standing Committee on the National Board for Wildlife, Government of India, and served for three years as a member of the National Tiger Conservation Authority. He was also a Padma Shri awardee. His voice, opinion and work contributed to the creation of wildlife areas including the Kalakkad-Mundanthurai Tiger Reserve.

We at CEE had the opportunity to interact with Dr. Johnsingh on different occasions when we sought his expertise on various projects. Two in which I was personally involved where he was on the Advisory Committee were the Snow Leopard Education project, and the ‘School Education to Support Asian Elephant Conservation’ project. In the days prior to Zoom and video calls, we could not get into discussions with him, but sent him drafts on which he gave his insightful comments.

The conservation world and India have lost a unique researcher and spokesperson who had the knowledge and courage to speak out, and the stature to be listened to. As a message from his family puts it: ‘The Green Warrior has landed safely in his Valhalla, after a war well fought, to save mother nature, for all mankind.’

And to end with a quote from him which underlines the spirit behind his research: “I used to ask questions about wildlife that no one could answer. So I began to search for answers myself by observing animals. Curiosity is the greatest trigger for good science.“

RIP, Dr. AJT Johnsingh.  Your passing is personal loss to your family and friends, and as great a loss to the wildlife and environment you worked so hard to protect.

–Meena

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Lady With the Lens: Homai Vyarawalla

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The past few weeks, as India goes through its massive election exercise, the newspapers have been carrying iconic photographs that show glimpses from past elections. For many of us who are firmly part of the ‘morning newspaper’ generation, these black and white images bring back memories of what feels like another age. These pictures capture not only candid shots that evoke nostalgia, but are also telling stories of different life and times. The people behind most of these have been photojournalists. Photojournalists are described as visual storytellers who use photography to document and report on news events, current affairs, and human interest stories. While their camera lens captures, and freezes a particular moment, it is the record of these intrepid storytellers that make history.

A recent exhibition of one of India’s most renowned photojournalists, Raghu Rai presents some pages from this history. But this also reminds one of another name that made her own history. This is Homai Vyarawalla, India’s first woman photojournalist.

Homai Vyarawalla was born on 9 December 1913 in Navsari in Gujarat, in a Parsi family. She had a peripatetic childhood as her father was an actor with a traveling theatre group. The family eventually settled in Mumbai where Homai enrolled in the JJ School of Arts. When she was in her early teens Homai met Manekshaw Vyarawalla, a freelance photographer who first introduced her to photography. The two initially shared a Rollieflex camera, and developed their own films in a dark bathroom. Homai started taking pictures of her friends as she starting learning the ropes. Manekshaw submitted some of her photographs of a local picnic to The Bombay Chronicle for which he then worked, and these were published. Homai began to get some photographic assignments; however some of her works was published under Manekshaw’s name, as a woman photographer was not something people respected professionally. She began to draw more attention after her photographs of life in Mumbai were published in The Illustrated Weekly of India magazine. Later Homai also used the pseudonym Dalda 13 (DALD from the number plate of her car, and 13 which she believed was her lucky number!). Homai and Manekshaw were married in 1941.

With the outbreak of World War II, the British Information Services (BIS) relocated to India, and were recruiting photographers on the ground. The Vyarawallas were recommended for the job by the then editor of the Illustrated Weekly. The couple moved to Delhi in 1942, with Homai joining as a full-time employee, with freedom to also take on freelance projects. Homai’s art school training in visual composition added to her skills as a photographer. She worked for the BIS as an official press photographer till 1951, and as a freelancer till 1970. Always humble and polite, clad in a khadi sari and carrying a Rollieflex camera, Homai was indeed an unusual sight on the streets of Delhi.

Homai began covering not only events and ceremonies at the British High Commission, but also chronicling significant moments in the transitional phase from the end of the British Raj to India becoming an independent nation. Some of these events included the swearing in of Lord Mountbatten as the first Governor General of India in 1947, the first Republic Day Parade in 1950, visit of Jacqueline Kennedy’s visit to India in 1962. She covered Mahatma Gandhi’s funeral in 1948 but was regretful till the end of her life at having missed his last prayer meeting when he was assassinated.

Besides events, Homai’s camera captured nuances of faces and expressions of a host of personalities that shaped the 20th century. From Lord Mountbatten to Queen Elizabeth, Krushchev to Nixon, Sardar Patel to Dr Ambedkar, Mahatma Gandhi to Indira Gandhi, visiting personalities and their hosts were frozen for posterity in Homai’s frames. Jawaharlal Nehru was a favourite subject of Homai’s. Homai was still the rarity in India—a female photojournalist, and her work did not get the kind of attention that the work of a contemporary, Margaret Bourke-White, did for her pictures of Gandhiji.

Homai herself did not seek the limelight, she preferred that her photographs spoke for themselves. And indeed these pictures that span the first three decades of an Independent India continue to tell the stories that defined that era. In fact Homai never travelled out of India. Her first trip to the USA and UK  was when she accompanied her biographer on a speaking tour, at the age of 95 years.

Homai’s husband Manekshaw passed away in 1979. Losing her companion of forty years, Homai also gave up photography totally. She spent the last two decades of her life in Vadodara, leading a simple, quiet, secluded life until she passed away on 15 January 2012, at the age of 98. Homai was the recipients of several awards including the Padma Vibhushan in 2011. Homai gave away her entire collection of prints, negatives, cameras and other memorabilia to the Alkai Foundation for the Arts, on permanent loan for safekeeping and documentation.

As Raghu Rai said in a recent interview “If responsible journalism is the first draft of history, then photojournalism is the first evidence of that history being lived.” Homai Vyarawalla will always remain a preeminent chronicler of that history.

–Mamata

Feisty Fighter: Jayaben Desai

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In the last few months there has been a lot of news about Junior and Senior doctors in the UK going on strike to draw attention to their demands. There are often pictures of the picketing medicos. These include a large number of Asian and other ‘non-white’ faces. Today the non-English population makes up a large portion of the work force in the UK. While there is a continuing stream of migrants making their way to the UK for higher education, and often continuing to work after their studies, there is an equal number of second generation immigrants who have made UK their home over the last century. These are the descendants of the first immigrants who laid the path for the future of this generation.

There are numerous stories of these early immigrants who arrived in a totally alien, and often hostile, environment but who by dint of hard work, struggle, and ambition fought all the odds. One such feisty lady is still remembered for breaking many barriers.

Jayaben Desai began her life in Gujarat in India, where she was born on 2 April 1933. She moved to Tanganyika after her marriage to Suryakant Desai a tyre-factory manager. There she led a comfortable life as part of the large community of British subjects of Indian origin who had long settled in East Africa. In the 1960s the situation changed with many of the newly-independent countries in East Africa moving towards “Africanisation’ policies which led to declining economic opportunities and security for the East African Asians. Many of these chose to move. As British passport holders they headed for Britain. Jayaben and her husband joined this exodus.

Life in Britain was very different. The new migrants did not enjoy the economic and social status that they had done in East Africa. Despite being British citizens they had to struggle at every step to establish new lives and livelihoods in an unwelcoming environment. Most of them were educated and professionally qualified, but in England they were compelled to take whatever work they could get; most of which was unskilled labour with poor wages. They faced a great deal of discrimination, racism and prejudice in every aspect of life.

As one of these women recalled: “There was no question of whether you wanted to or not – you had to work, so you did. And wherever you found work, you had to take it. It wasn’t that you were educated, so you only wanted certain kind of jobs – we had to work in factories and that’s how we brought up our children. …We used to have people working for us, and now we had to work for others. That’s life. …Of course I felt sad.”

Jayaben started part-time work as a sewing machinist in a sweatshop, while bringing up her two young children. She then moved to work at the Grunwick film processing factory in North-West London. Grunwick employed a large number of Asian women who were perceived as being hard working and submissive. The factory paid low wages, and was run in an atmosphere of fear and control, with workers being humiliated in many ways.

The simmering unrest began to surface when the managers sacked a young Indian worker, and three colleagues walked out in solidarity with him.  Soon after, on Friday 20 August 1976, Jayaben Desai was confronted with a short-notice demand for overtime.  She refused. The manager derogatively called her and her fellow workers “chattering monkeys”. She responded by telling the manager: “What you are running here is not a factory, it is a zoo.  There are many types of animals in a zoo.  Some are monkeys who dance to your tune, others are lions who can bite your head off.  We are those lions, Mr Manager.” 

Source: http://www.bbc.com/news/uk-england

Jayaben and almost 100 other workers spontaneously walked out in protest. Thus far, previous strikes by black and Asian workers had not received the support of  trade unions. But the Grunwick strikers were supported by the Brent Trades Council; they were encouraged to form a union and received strike pay. Thus the strike was significant because it got trade union recognition, and also demonstrated the greatest solidarity So between the white and coloured working class.  As Jayaben stressed during the strike, ‘We will not back down now.  We want to bring this factory to a standstill.  Our fight is for all our rights, and for our dignity.  We hope all trade unionists will stand by us.’  

Jayaben, and the striking workers travelled across England and addressed workers in other factories and workplaces about their fight, and this managed to persuade trade unionists from far and wide to come to their aid. By June 1977, as support for the strikers grew, the size of the mass pickets increased from a few hundred to several thousands. The strike began in 1976 and continued for two long years until 1978. This was possible, as the strikers received strike pay from the trade unions, which was comparable to the low pay they received at Grunwick. It was highly unusual for that time for unions to support ethnic minority groups and migrant workers. But the response rattled the Labour government who put pressure on the Trade Unions leadership to withdraw support. This did not deter the strikers led by Jayaben who started a hunger strike in November 1977.  But even this action could not change the unions’ mind, and so they had to call off the strike. The strike came to an end without the workers getting their jobs back. However, one of its outcomes was the introduction of some concessions relating to existing and future workers’ pay and pensions.

As she later recalled: “Because of us, the people who stayed in Grunwick got a much better deal. When the factory moved, the van used to come to their home and pick them up because it was difficult for them to get to the new place. Can you imagine that? And they get a pension today! And we get nothing. That was because of us, because of our struggle.”

Despite its eventual failure, the Grunwick strike became a symbol for its demonstration of determination and solidarity. As Jayaben said: “The strike is not so much about pay, it is a strike about human dignity.” It is remembered for the way in which thousands of workers, black and white, men and women, united to defend the rights of migrant women workers. The feisty Jayaben who had catalysed the movement also changed the stereotype of South Asian women as being passive and submissive.

In recognition of her contribution to the struggle for workers’ rights, Jayaben Desai was awarded with a gold medal by the GMB trade union in 2007. She retained her indomitable spirit until she passed away at the age of 77, in December 2010.

–Mamata

A DAY TO REFLECT

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It is March 8, and the newspaper pages are dominated by a plethora of “offers” especially for women. There is much on offer–from designer clothes to jewelry, from cosmetics and ‘make-overs’, to a day of indulgence at a spa or fancy restaurant, and even special health check-ups, all cleverly designed to “celebrate the woman in you!” This day follows on the heels of Valentines/Galentines Day which was all about ‘sugar and spice and all that’s nice’ to make every woman feel special. Tucked away between the gloss and glamour, are stories of ‘women of substance’ and women achievers who overcame many odds to get where they are today. These women certainly inspire a few, but they are quite out-shadowed by the ‘influencers’ with their countless followers.

In all the razzmatazz, not much is remembered about the origins and intent of the day that is today marked as International Women’s Day. The day, ironically had socialist origins and then became a marker of the movement for women’s rights to equality and dignity.

In its official history, the spark was ignited by a march in New York City on February 28 1908 by thousands of women garment workers who were striking to protest poor working conditions and wages. The march was spearheaded by the Socialist Party. However the history of the struggle for women’s rights can be traced further back to 1848 when two American women ‘activists’ Elizabeth Cady Stanton and Lucretia Mott who were attending the World’s Anti-Slavery Convention in London, were outraged at the denial of official recognition to several women delegates because of their sex. On return to America they organized the nation’s first women’s rights convention in New York. The resulting Declaration of Sentiments and Resolutions which detailed the inferior status of women, demanded civil, social, political and religious rights for women. This triggered the American women’s rights movement.

The concept of a day to register women’s voices crossed the Atlantic and reached Europe around 1911. Clara Zetkin, a German communist and advocate for women’s rights, including the right to vote, proposed that the day become an international event at an International Conference of Working Women in Copenhagen in 1910. She believed that if women across the world were synchronised in pressing for their demands, then their collective voice would be too hard to ignore. Her proposal was unanimously backed by the 100 women from 17 countries who were at the conference. The first International Women’s Day was celebrated in 1911, in Austria, Denmark, Germany and Switzerland with rallies campaigning for women’s rights to work, vote, be trained, to hold public office and end discrimination. At the time, celebration was not tied to a particular date.

It was in 1917, that on the last Sunday of February, Russian women, led by Alexandra Kollontai, began a strike for “Bread and Peace” in response to the death of over 2 million Russian soldiers in World War 1. Opposed by political leaders, the women continued to strike until four days later the Tsar was forced to abdicate. As a direct consequence of the marches and demands for universal suffrage in which thousands took part, the provisional Government granted women the right to vote in 1917. Thus Russian women got the right to vote a year before Britain and three years before the United States. Interestingly it was New Zealand that was the first country to grant women the right to vote in 1893.

The date the women’s strike in Russian commenced was Sunday February 23 as per the Julian calendar then in use in Russia. This day matched March 8 on the Gregorian calendar in use elsewhere. And thus the date became associated as a milestone marker in the movement for women’s rights.

In the years that followed, different countries embarked on different paths towards granting women their rightful rights, starting from the right to vote, and embracing equality of access to other opportunities and avenues for growth and development. Ironically, this day is not highlighted in the United States, because of its associations with its Socialist roots and later with communist Russia. However the United States marks the entire month of March as Women’s History Day.

It is only in 1975 that the United Nations marked International Women’s Day for the first time. In December 1977, the General Assembly adopted a resolution proclaiming a United Nations Day for Women’s Rights and International Peace to be observed on any day of the year by Member States, in accordance with their historical and national traditions.

Today, more than a century after the day was marked, there have been many more milestones in the journey of women for their rightful status in all spheres of life—personal, professional, social and political. Every generation has had its challenges and these have thrown up the challengers who have often made it their life mission to carry forward the torch. We have often written about these feisty women in this space.

At the same time, even as women are breaking new glass ceilings, it is still a far cry from becoming ‘a woman’s world’. Women and children are bearing the brunt of war in many parts of the world; women are the most directly affected by the ravages that climate change is wreaking across the globe; women in many countries are at the receiving end of extremist religious beliefs, and women are still fighting for the right to make their own decisions about their own bodies, and minds. There are many new avenues and media to reach out, raise voices, and come together. The same media have the potential to become toxic, to denigrate, to divide and even to destroy. 

Perhaps today is a good day to reflect on this, even as we reminiscence about the women who have made our road to this point less rocky, who have led the first ascents to the seemingly inaccessible peaks, women who have led quiet revolutions at home, in the work place and in society. Let these true women of substance be our role models and inspirations, not just today but every day.

For the Matriarchs, this day marks the starting point of our own journey of sharing thoughts, angst, wild ideas, and laughter. It has been five years of a beautiful celebration with friends, known and unknown. We are truly grateful, and celebrate all our fellow travellers.

–Mamata and Meena

In the century since it was first established, International Women’s Day has come to be marked just as frequently with celebration as it is with protest, but the day’s legacy remains steeped in the struggle for women’s rights — an element that has gained renewed relevance in recent months, particularly as the #MeToo movement has taken on global dimensions.

Image: UN.org

Fighting the Disease, Fighting the Stigma: Marking Leprosy Day

~ millennialmatriarchs ~ Leave a comment

Humanity spent a few years in fear of Covid. A few decades were spent in fear of AIDS. But millennia have been spent in fear of leprosy.

Leprosy is oft-mentioned in texts of yore. In Hindu mythology, it is often the result of a curse. Samba, son of Krishna and Jambavati, was cursed with the disease by his own father for constantly harassing his stepmothers (even otherwise, he seems to have been a pretty painful character). Later, when Krishna learnt that Samba was himself led into the misdemeanor by Narada, he wanted to take back the curse, but could not. Krishna advised Samba to pray to the Sun God for a cure. Samba did so—in fact, the Sun Temple at Konark and Multan (the temple does not exist and its exact location is unknown, but may have been in present-day Pakistan) are supposed to have been built by him. As a result of his devotions, he was cured.

The tale of Reunka is a fairly typical misogynistic one. She was the devoted wife of Sage Jamadagni, cursed with leprosy by her husband for a momentary lapse—for a moment being attracted to the Gandharva King. She was advised to bathe in Jogala Bhavi a nearby lake, and was cured. But sadly, when she returned home, her husband was still furious, and commanded his sons to kill her. The first four refused and were cursed by their father to die, but the fifth, Parashuram (yes, he who was an Avatar), obeyed his father. Jamadagni, pleased with Parashuram, granted him a boon. Good sense prevailed and Parashuram begged for the revival of his mother and brothers. A repentant Jamadagni is supposed to have foresworn anger, and lived happily with his wife ever after.

Leprosy also plays a key role in the Mahabharatha. Shantanu, father of Bhisma, Chitrangada and Vishitravirya came to the throne because his elder brother Devapi had leprosy. If it had not been for Shantanu’s attraction first to Ganga and then to Satyavati, the Mahabharat war may never have taken place.

Islamic and Biblical references to leprosy also abound, and Jesus is supposed to have cured the disease with his touch.

Through the ages, leprosy was feared as a curse of the Gods, and the only salvation was a boon from them. The social ostracism and rejection by friends and family was as much a suffering as the disease itself.

Gandhiji Leprosy
Gandhiji viewing what is presumed to be Mycobacterium leprae

In the last few centuries, many brave souls have worked hard for the relief of these sufferings. Gandhiji was at the forefront of the fight against the fear of leprosy. Pictures of him tending to Shri Parchure Sastry, a learned man whom Gandhiji respected very much, are often seen. Sastry even made his home in Sewagram with the agreement of all the Ashram inmates.

Vinobha Bhave was another Gandhian leader who worked in this field. He and Manoharji Diwan established Kushthadham (Leprosy Centre) at Dattapur in 1936.

And of course, the selfless work of Baba Amte and his wife Sadhantai, is legendary. He was a Gandhian and active in the freedom struggle. But how he came to leprosy work is interesting. He encountered a leprosy patient one day, and it is the fear and revulsion he felt that led to deep introspection, and the decision to devote his life to this work. He not only wanted to help the patients, but also create a society free of “Mental Leprosy”, ie., the fear and misunderstandings associated with disease. He founded three ashrams for patients and devoted his life to them. The Gandhi Peace Prize and the Ramon Magsaysay award were only a few recognitions of his service.

Dr. Noshir Antia is another individual who contributed enormously to the rehabilitation of leprosy patients. He is known as the father of Plastic Surgery in India and established the first department in the country devoted to this—the Tata Department of Plastic Surgery at the J.J. Hospital in Mumbai. . His interest in this subject began when he saw the disfigurement of leprosy patients, and started to pioneer surgical techniques for correcting these. Apart from surgery, he also started research facilities to study the disease and fought against the discrimination against the sufferers of this disease, and for their rehabilitation. Dr. Antia passed away in 2007, but his legacy continues not only through the generations of doctors and surgeons trained by him, but also through the NGO he founded—the Foundation for Research in Community Health

World Leprosy Day is observed on the last Sunday of January. In India, with a slight tweak, and to mark Gandhiji’s contribution in this field, it is observed on 30 January, coinciding with his death anniversary.   

The theme for the day this year is “Beat Leprosy” which calls attention to the dual objectives of the day: to eradicate the stigma associated with leprosy and to promote the dignity of people affected by the disease.

As Vinobhaji put it, the critical thing is to beat mental leprosy—the fear of leprosy. And our experience of recent diseases has shown us that fear is not the way to react to any disease. Scientific understanding and empathy are!

–Meena

Two books which may be of interest:

‘Autobiography of a Doctor’ is Noshir Antia’s tale of his life.

‘Covenant of Water’ by Verghese Abraham has leprosy, its treatment and the social discrimination as an important theme.

Window to the World: National Geographic

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They were probably our first glimpse of the wonders of the natural world. As children we eagerly awaited the arrival of the yellow cover magazines with their breathtaking pictures. My father, a lover of maps found a wealth of meticulous cartography in the maps that often accompanied the magazines. The glossy pages with fantastic photographs were the hallmark of the National Geographic Magazine. The magazine has maintained the same level of excellence for the last 136 years!

This month marks the important milestones that led to the launch of this enduring visual record of the world. This began with the founding of the National Geographic Society. The journey started in early January 1888 when a small group of gentlemen prominent in the scientific and intellectual circles of Washington DC received an invitation that read: Dear Sir: You are invited to be present at a meeting to be held in the Assembly Hall of the Cosmos Club, Friday evening, January 13, at 8 o’clock, for the purpose of considering the advisability of organizing a society for the increase and diffusion of geographic knowledge.

On the given date, 33 gentlemen who were sufficiently intrigued by the invitation to brave the fog and rain, gathered at the Cosmos Club. The guiding spirit leading the discussion was Boston lawyer Gardiner Greene Hubbard, supported by explorers John Wesley Powell and Adolphus Greely, as well as geographer Henry Gannett. The topic of discussion was the organization of a society for the increase and diffusion of geographic knowledge. One week later on 20 January the second meeting had twice the original number of participants, who agreed to incorporate themselves as a geographical society, and just one week later the Certificate of Incorporation of the National Geographic Society was formally signed on 27 January 1888. Interestingly, the average age of the founding group was around 40 years, and half of these were in their late 20s to 30s, several working for the US Geological Survey or the US Coast and Geodetic Survey. And, they were all male. Ironically, only one member was a journalist, and there is no photograph of any of the three occasions that led to the birth of the iconic magazine. National Geographic Magazine started publication in October 1888 as the official journal of the National Geographic Society.

The original issues were all text articles. The magazine began the transition from a text-oriented publication to including pictorial content with its January 1905 issue which had several full-page pictures of Tibet. By 1908 more than half the magazine’s pages were photographs.  

One of the founding objectives of the non-profit Society was to fund science and exploration across the planet. The first scientific expedition supported by the Society was to survey and map the Mount St. Elias region in North America, which led to the discovery of Mount Logan, Canada’s highest peak. Initiated in 1890, and led by explorer Israel Russell, this marked the beginning of thousands of explorer-led National Geographic expeditions. Significant among the early expeditions supported by the National Geographic Society were Robert Peary’s which was the first to reach the North Pole in 1909, and expeditions (1912-1915) to excavate Machu Pichu the lost city of the Incas in the Peruvian Andes. Since the first expedition, the Society has provided more than 15,000 grants to explorers to work across the world.

The earliest natural-colour underwater pictures were taken by the National Geographic staff photographers in 1926. The magazine continued to bring to the readers hidden deep sea treasures with a series of articles by Jacques-Yves Cousteau in the mid-1950s, including the deepest undersea photos from 25,000 under the sea in 1956. From deep sea to outer space, the National Geographic Society flag was carried by John Glenn on the first US orbital space fight in June 1962; and it reached the moon with the Apollo 11 astronauts in July 1969. The exploration of forest ecosystems also got Society support, with funding to Jane Goodall and Dian Fossey’s intensive work with chimpanzees and mountain gorillas in the African jungles. Over the decades, the Society has continued to support explorations in varied ecosystems, and in all spheres from ocean depths to outer space. The discoveries of these incredible missions are shared through the National Geographic Magazine, opening windows and vistas to millions of armchair travellers across the globe. The excellence of standards of journalism and photography are backed with the passion and commitment of documenting the wonders of history, science, anthropology and nature, while also bringing to the fore serious environmental and human rights issues.

The National Geographic Magazine has continued to inspire generations for over a century, reaching out to 60 million readers worldwide each month, including 40 local-language editions. Keeping step with changing times and technology, in January 2001 National Geographic Channel was launched on cable and satellite television in the United States. The channel has expanded the scope of visual storytelling. Nat Geo continues to provide new digital experiences to find new ways of documenting the world and allowing readers to interact with content. In a rapidly changing world, the Society has stayed true to its original mission ‘to pursue and celebrate exploration, scientific excellence, education, and unforgettable storytelling’. National Geographic has remained a vibrant, relevant, world-class brand at the forefront of exploration and knowledge. However, the changing times are making their mark felt even here. Until 2015, the magazine was completely owned and managed by the National Geographic Society. Since 2019 the Walt Disney Company has taken over controlling interest. In June 2023, National geographic announced that it will focus on digital publication and subscribers. The magazine also laid off all of its staff writers, shifting to an entirely freelance-based writing model. Starting 2024, the hard copy will no longer be available on newsstands, while old subscribers will receive hard copies till their subscription runs.

Truly the end of an era. And a time to revisit the family collection of National Geographic Magazines (dating back to the mid-1950s) and enjoy the nostalgic savour of rediscovering the wonders of the world.   

–Mamata

War and Peace

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What can one say about the year that is winding to a close? Sadly, despite many stories of achievements and accomplishments across the world, and even into space, perhaps the images that will haunt us the most will be those of the ravages of war. A frightening reminder of human’s inhumanity to humans. While the voices of the war-mongers are louder and more strident, there are, in every time and generation a few who gently, but passionately, fight the non-violent battles for peace.

One among these was Daisaku Ikeda, the Buddhist philosopher, educator, author, poet, and above all, peace-builder. Ikeda was born in Tokyo, Japan, on January 2, 1928, the fifth of eight children, to a family of seaweed farmers. He grew up in a period when Japan was in an authoritarian and militaristic phase of expansion, and heading towards World War II. As a teenager Ikeda was witness to the devastation and suffering of the war, including the death of his elder brother in action. The young Ikeda was deeply disturbed by the seemingly meaningless human conflict.

At the age of 19, Ikeda met Josei Tado, an educator, pacifist and leader of the Soka Gakka, a Japanese Buddhist religious movement based on the teachings of the 13th-century Japanese priest Nichiren. Toda had been imprisoned during the war together with his mentor Tsunesaburo Makiguchi. Both had held firm to their religious convictions in the face of oppression by the military authorities who had imposed the Shinto ideology as a means of sanctifying their war of aggression. Makiguchi had died in prison, and Toda had resolved to stand up to the militarist regime. This greatly impressed Ikeda who was drawn to the Buddhist philosophy of peace and non-violence. The seeds of Ikeda’s passion for peace were firmly sown.

Toda was engaged in the process of rebuilding the Soka Gakkai which had been all but destroyed as a result of wartime persecution. The young Ikeda shared Toda’s conviction that the philosophy of Nichiren Buddhism, with its focus on the limitless potential of the individual, cultivated through an inner-directed revolution, could help revive society in the devastation of post-war Japan.

Ikeda accepted Toda as his mentor, and the next ten years became as he described, ‘the defining experience of his life and the source of everything he later did and became.’ Toda died in 1958, and in May 1960, Ikeda succeeded him as president of the Soka Gakkai. He was 32 years old. In 1975, Ikeda became the founding president of Soka Gakkai International (SGI), which grew into a global network that brings people of goodwill and conscience together. Under his leadership, the movement began an era of innovation and expansion, becoming actively engaged in initiatives promoting peace, culture, human rights, sustainability and education worldwide. He established the Soka (value-creation) schools system, a non-denominational educational system based on an ideal of fostering each student’s unique creative potential and cultivating an ethos of peace, social contribution and global citizenship.

Ikeda’s philosophy is grounded in Buddhist humanism; the central value being the fundamental dignity of life, which is the key to lasting peace and human happiness. In his view, global peace relies ultimately on a self-directed transformation within the life of the individual, rather than on societal or structural reforms alone.

From a healed, peaceful heart, humility is born; from humility, a willingness to listen to others is born; from a willingness to listen to others, mutual understanding is born; and from mutual understanding, a peaceful society will be born. Nonviolence is the highest form of humility; it is supreme courage.

Ikeda also firmly believed that the foundation of peace lay in dialogue. Dialogue and education for peace can help free our hearts from the impulse toward intolerance and the rejection of others. People need to be made conscious of a very simple reality: we have no choice but to share this planet, this small blue sphere floating in the vast reaches of space, with all of our fellow “passengers.”

Dialogue and the promotion of cultural exchange became the basis of his efforts to build trust and foster friendship in contexts of historical division and conflict. In order to discover common ground and identify ways of tackling the complex problems facing humanity, Ikeda pursued dialogue with individuals from diverse backgrounds—prominent figures from around the world in the humanities, politics, faith traditions, culture, education and various academic fields. Over 80 of these dialogues have been published in book form. Through his writings and actions Ikeda became a pioneering practitioner of the concept of ‘a culture of peace’.

Ikeda also founded a number of independent, non-profit research institutes to promote peace through cross-cultural, interdisciplinary collaboration: the Boston Research Center for the 21st Century (renamed Ikeda Center for Peace, Learning, and Dialogue in 2009), the Toda Institute for Global Peace and Policy Research (renamed Toda Peace Institute in 2017) and the Institute of Oriental Philosophy. The Min-On Concert Association and the Tokyo Fuji Art Museum promote mutual understanding and friendship between different cultures through the arts.

Ikeda was a multi-faceted personality—philosopher, educator, writer and peace-builder. But all his endeavours were rooted in his strong faith in the positive potential inherent in the life of every person. Ikeda was convinced that peace is ultimately inseparable from enabling the flourishing of each person’s individuality. A great inner revolution in just a single individual will help achieve a change in the destiny of a nation and, further, will enable a change in the destiny of all humankind.

For Ikeda, peace was far more than the mere absence of war. He saw this as a set of conditions in which cultural differences are embraced and appreciated and in which dialogue is firmly established as the means of choice for resolving conflict. In the end, peace will not be realized by politicians signing treaties. True and lasting peace will only be realized by forging life-to-life bonds of trust and friendship among the world’s people. Human solidarity is built by opening our hearts to each other. This is the power of dialogue.

Daisaku Ikeda passed away on 18 November 2023, at the age of 95 years. As another war rages on, the world is in dire need of the wisdom of men such as him, to remind us again and again of the futility of violence. Peace is not simply the absence of war; it is a state in which people come together in mutual trust and live with joy, energy and hope. This is the polar opposite of war―where people live plagued by hatred and the fear of death.

With hope and a prayer that the year ahead may lead humanity from war to peace.

Peace is not found somewhere far away. Peace is found where there is caring. Peace is found when you bring joy to your mother instead of suffering. Peace is found when you reach out and make an effort to understand and embrace someone who is different from you. Daisaku Ikeda

–Mamata