Category: Mamata Pandya

A Dazzle of Zebras

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Black on white, or white on black? This is the question that is most commonly asked about the zebra. The striking black and white pattern on a zebra is its most distinguishing feature. If it were not for this, a stripe-less zebra may well pass off as a sturdy mule! What the zebra does have in common with a mule and a horse, is that all these are equines. What makes zebras different is their patterned coat, and the fact that they are found in the wild only in Africa. Three main species of zebra are found across different countries of the African subcontinent. Plains zebras have wide stripes set far apart. They are found in grasslands across much of eastern and southern Africa. The Mountain zebra, the smallest species, lives in dry upland plains and is native to Southern Africa, Namibia and Angola. Grevy’s zebra, is the largest and most distinctive, with thin stripes, and lives in dry, sparsely wooded areas in Kenya and southern Ethiopia.

Zebras are not just known for their striking appearance; they also hold a unique place in the animal kingdom with respect to their social structures and behaviors. These herbivores are highly social animals, often forming large herds that provide support, and protection against predators. Within a herd, zebras tend to stay together in smaller family groups. Families are generally made up of a male, several females, and their young. Mutual grooming by standing close to each other and pulling loose hairs off each other is a way of strengthening bonds between members. The friendly grooming may turn aggressive in mating season when the males may use bites and powerful kicks to combat their rivals in order to obtain a mate.

Zebras also graze in groups. They are herbivores and often spend up to 18 hours daily feeding in the wild. As a zebra grazes, it uses its sharper strong front teeth to bite the grass, and then uses its duller back teeth to crush and grind. A zebra’s teeth keep growing for its entire life, because constant grazing and chewing wears them down. They have special digestive systems (hindgut fermenter) which can break down highly fibrous plants, twigs and even bark!

Within the herd, these animals have a range of communication systems, with distinct vocalizations that include whinnies, barks, snorts, and huffs. They also use body language, such as ear positioning, to express emptions. When feeling threatened, zebras flatten their ears against their heads; whereas ears pricked forward indicate that they are alert to something. They have exceptional hearing and eyesight which serves to sense danger early. A two-syllable call warns the herd of approaching predators. This is also the signal for the herd to take off and run for their lives. And they can move incredibly fast, reaching speeds of 65 km per hour. Zebras rely on this speed as well as their agility and stamina to help them outrun predators. One trick they use, is to run in a zigzag direction to confuse other animals. Another asset that helps is their ability to sleep while standing. This is possible because of locking joints–they can subconsciously lock their knees into position while they doze, without fear of toppling over. This means that they save time in getting to their feet and running in case of a threat. For deep sleep they need to lie down.

While zebras need to move fast to save their lives, they also have to be on the constant move in search of fresh grass and water to sustain the large numbers. In the dry season, they join other grazers and browsers like wildebeest, in huge herds of hundreds of thousands, for a humongous migration. One of the most famous of these is the Serengeti migration.  

While zebras may look identical from a distance, each one has a distinct pattern, much like human fingerprints. There are several theories about the role of stripes. One is that these can help individuals recognize each other within the herd. A single zebra stands out in the landscape. But when the striped herds move in unison, it makes for a dazzling optical illusion that makes it difficult for predators like lions and hyenas to single out individuals, thus providing a critical defense mechanism. It is most appropriate then that  the collective noun for a group of zebras, is a dazzle of zebras!  

Colours aside, the pattern also blends with the tall wavy lines of grass and help to conceal the animal in the wilderness. It is also believed that while the white stripes reflect light and keep the zebras cool while they stand and graze in the hot African sun all day, the black stripes absorb heat from the sun and warm up the animals in the morning. Some other researchers think that zebra stripes may have evolved to protect the animals from horsefly bites.

While scientists continue to research ‘why’ the zebra has stripes, African folk tales creatively imagine ‘how’ the zebra got its stripes. A popular Zulu story explains this.

Long, long ago, a big fierce Baboon came to live on the banks of the river where all the animals in the grassland came to drink water. But now Baboon declared himself the sole proprietor of the area, and declared that no other animal could drink from the river. Several animals tried to remind Baboon of the shared rights, but no one could stand up to the big bully who bared his long sharp teeth and flexed his might. Until a brave young zebra decided to challenge him to a fight. In those days, zebras were pure white. Baboon was a veteran of many battles, and was so confident of winning that he agreed, with the condition that the loser would be banished to the barren land across the river. And so the fight began. Zebra used his sharp hooves and strong kicks, Baboon attacked with his fangs. Baboon gained the upper hand and threw zebra backwards into the blazing logs of a fire. The flames seared Zebra’s white coat. In dreadful pain, but in a huge burst of final strength, Zebra gave a mighty kick to Baboon that sent him flying across the river. Baboon fell with such force onto a sunbaked rock, the hair on his behind was singed away. And till today, baboons have a bald red patch on their behind. As for the zebra, the flames charred permanent black marks on his white coat. Since then zebras wear their striped coats with pride, and a tribute to the brave zebra! So instead of pondering the “black on white or white on black” conundrum, let’s just say that zebras are black and white!

While zebras are still found in large numbers, as with all wildlife, they too face threats from loss and degradation of their natural habitat, human-wildlife conflict, and poaching.

31 January is marked as International Zebra Day. A good day to learn more about, and to celebrate this striking animal.  

–Mamata

Four-legged Contingent Joins the Parade

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As Republic Day nears, everyone looks forward to witnessing the magnificent parade that is synonymous with this day. One of the highlights of the parade is the sight of the cavalry regiment with handsome horses marching in perfect sync, and the majestic and elegantly dressed camel contingents of the Border Security Force marching gracefully in time to martial music. 

Bactrian Camel

This year the parade will include new additions, not just showcasing the country’s military might and advances in science and technology, but also putting the spotlight on the different four-legged soldiers who play a vital role in supporting the country’s  defences and security. While some of these will be parading on Kartavya Path for the first time, they have long been faithful and dependable partners of our armed forces. There are different units of animals in the military depending on their applications. Their uses may vary according to requirement and working capability depending on the region and climate of the area. For special tasks and missions, specific animals that are specially trained are required.

This is a good time to recall their role, past and present.

Horses have been an integral part of wars since time immemorial. Along with elephants, they were ridden in the battlefields by armies across the world. Over time these were replaced by mechanized vehicles of war. The Indian army still has one of the largest, and among the last, operational horse cavalry units in the world. Its historic horse regiment is called 61 Cavalry Horse Regiment. Formed just after Independence, by integrating cavalry from the princely states, today this is still used known for its equestrian skills, and is used for ceremonial occasions.

This year, a new addition to the equestrian display will be four Zanskar ponies. Comparatively small and compact, this is a rare and indigenous mountain breed from Ladakh which is playing a key role in movement of goods as well as mounted patrols.  Known for their extraordinary endurance, these are perfectly adapted to the harsh landscape and high altitudes of Ladakh, these sure-footed equines can withstand temperatures up to minus 40 degrees Celsius, and carry loads of 40-60 kg over long distances, sometimes covering upto 70 km a day. These ponies were inducted into the army in 2020 where they have served in some of the harshest terrains and high risk areas, including the Siachin glacier.

The Camel Contingent and the Camel Mounted Band of the Border Security Force have been a popular and regular part of the parade. Camelry, or camel cavalry, has been a part of military establishments around the world for a long time. Camels were first mentioned as being used in warfare sometime around 853 B.C.In India, camelry dates back to the time of Maharaja Rao Jodha of Jodhpur in the early 15th century. When India became independent, the cavalry and camelry of the Rajasthan region merged with that of the Indian Army, becoming a part of the Artillery Regiment. Indian military camels were sent to join the Border Security Force (BSF) when it was established in 1965, and its camelry contingent has been a part of the Republic Day parade since 1976. The BSF has three main types of camels: Jaisalmeris, which are sturdily built; Bikaneris, which are high speed runners; and the Nachnas, which are used for ceremonial duties. Today the Border Security Force has around 1200 male camels on its rolls.

All the camels in the parade so far have been the one-humped Dromedary camels. This year the parade is introducing the Bactrian camel. The Bactrian camel is a high-altitude double-humped camel with formidable strength and stamina. Their broad feet enable these camels to firmly grasp and negotiate rocks, snow and sand with ease, while the bushy eyebrows, long eyelashes, and closable nostrils protect them against dust and icy gusts. They can haul heavy loads across difficult terrains, and can go without water for long periods, making them ideally adapted for Ladakh’s arid and freezing terrain. These are now used for high altitude transportation and reconnaissance missions; carrying huge loads with the help of modular load-carrying frames and custom-engineered harnesses.

This year two Bactrian camels will come a long way from their snowy outposts, to experience the new terrain of Kartavya Path as they join the parade.

The four-legged participants of the parade will also feature the “Silent Warriors” of the Indian Army—dogs. Dogs have long been part of the military in many parts of the world, including India. Dogs provide unflinching support to the troops not only in tracking and guarding, but also in counterterrorism operations, detection of explosives and mines, disaster response and search-and-rescue missions. Until recently the dog squads were made up largely of breeds like Labrador, German Shephard, Golden Retriever etc. But now indigenous breeds are being inducted and trained in these tasks by the Border Security Force. These include native hounds such as Mudhol Hounds and Rampur Hound, Chippiparai, Kombai and Rajapalayam. 10 canine warriors representing these breeds will proudly march alongside their two-legged trainers as part of the parade.

Perhaps the most breathtaking part of the Republic day parade is the grand finale—the Fly Past when the skies resonate with the sound and colours of the Air Force display—the guardians of our skies. This year will include other high fliers—real eagles. Raptors, known for their speed, sharp eyesight, and predatory instincts have played a vital role in military operation since time immemorial. Falcons and hawks were used to intercept and hunt enemy messenger pigeons. These abilities continue to make these invaluable, even in these times of extremely high-tech and sophisticated war weapons. Modern militaries use raptors like eagles and falcons for specialized tasks such as intercepting and disabling small drones, surveillance and reconnaissance in remote areas, and airfield security (driving away nuisance birds).

This year four of these Nature’s own flying machines will be a part of the parade, led by Captain Harshita of the Remount and Veterinary Corps (RVC). The RVC has been breeding, rearing and training animals for India’s armed forces since 1779. The Indian military currently has around 12,600 animals including dogs, horses, mules and camels. This year’s parade will bring these centre stage, and remind us that these furred and feathered friends are an integral part of our nation’s defence and pride.

Happy Republic Day 2026!

–Mamata

Seed Mother Rahibai Popere

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The United Nations has declared 2026 as the International Year of the Woman Farmer (IYWF). This year aims to put the global spotlight on the central roles of women farmers in food security, nutrition, and economic resilience. We begin IYWF by starting with the local, with a salute to a woman farmer who epitomizes these roles through multipronged efforts. 

Rahibai grew up in a poor tribal family in the Ahmednagar district of Maharashtra. Her family had a meagre bit of land which they farmed during the monsoon season, but they had no means of irrigation during the dry months. So the family had to make ends meet by working in a sugar factory for the rest of the year. Poverty and the seasonal migration work prevented the young Rahibai from attending school. She was barely ten years old when she started helping her family with agricultural work. While she worked on the three acres that the family could manage to cultivate, the young Rahibai developed a deep connection to the land. Although only part of the rain-fed land was productive, Rahibai began by creating a farm pond on the remaining part of the land, to harvest the rainfall, and started to grow vegetables which brought the family some additional income. Not long after, Rahibai got married to Soma Popere, another farmer. In her married home, Rahibai continued to experiment, and to explore which crops could thrive best in arid conditions with limited water. As she grew older Rahibai also began to understand more about traditional culture and practice in crop cultivation, wild food resources, and comprehend the importance of agrobiodiversity. She discovered that tribal households traditionally had a backyard where grew multipurpose indigenous trees, shrubs and herbs, and seasonal vegetables. The produce from this supplemented the food and nutritional needs of the family through the year.

Rahibai experimented on her own small area of land, and arrived at her own methods through trial, error and practice. Her efforts led to her being able to productively use her entire small plot of land. The improved four-step paddy-cultivation practice which included use of paddy straw ash in the nursery, increased the yield by 30 per cent. She introduced innovative practices such as cultivation of beans on farm bund. She also learnt to rear poultry in her backyard.

Rahibai’s personal experience led to her strong conviction that it was the native crop varieties that could better resist drought and disease; moreover, they also helped retain soil fertility thereby eliminating the need for chemical fertilizers and excessive water. The native crops also had higher nutritive value. Thus she realized that the conservation of indigenous seeds was paramount.

This was a time when large seed companies were patenting hybrid seeds and aggressively promoting these. These seeds could not be saved for the next sowing season. Farmers were becoming overly dependent on these companies for seeds, and becoming increasingly caught in a debt trap to pay for these seeds. Rahibai also observed that villagers were frequently falling sick after eating food prepared from hybrid crops. She believed that this could be avoided by the use of indigenous seeds.   

Rahibai commenced her one-woman crusade to collect and save indigenous seeds. She started collecting local seeds with the help of other women farmers from Akole taluk in Ahmednagar district of Maharashtra. As the momentum grew, she formed a self-help group (SHG) named Kalsubai Parisar Biyanee Samvardhan Samiti to conserve native seeds. Rahibai started with a nursery of 4,000 seedlings of blackberry and distributed them among members of the self-help group. She then established a nursery of 5,000 seedlings comprising nine types of hyacinth bean, rice, vegetables, beans landraces and shared them with 210 farmers from seven villages across the Ahmednagar district.

Rahibai’s efforts of almost two decades have borne fruit. She has managed to conserve a variety of native crops including 15 varieties of rice, nine varieties of pigeon pea and 60 varieties of vegetables, besides many oilseeds. All this and more, not in a fancy nursery or greenhouse, but a patch of land near her house in the village of Kombhalne. She also encourages tribal families to establish kitchen gardens which can help support their nutritional security.

She has established a seedbank so that other farmers can also avail of these seeds which they do not have to pay for. Rather they are given seeds with the condition that they return twice the quantity of seeds that they borrow. Even seeds which are sold are sold at a lower price than they cost to develop, thus helping farmers save a substantial amount each year. The seed bank distributes 122 varieties of traditional or locally adapted species of plants and crops.

With successful implementation of all that she learnt, Rahibai has now become a crusader. She travels across Maharashtra and beyond to conserve indigenous seeds. She also creates awareness about the importance of indigenous seed conversation and talks to people about concepts such as organic farming, agro-biodiversity and wild food resources. She trains farmers and students on seed selection, techniques to improve soil fertility and pest management among others. She supplies farmers with seedlings of native crops, encouraging them to switch to native varieties. Indigenous seed melas or fairs are organised in different parts of Ahmednagar district to raise awareness about the diversity of seeds and the need to conserve them.

Rahibai has also realized the power of collective efforts. Her first initiative was the formation of the Kalsubai Parisar Biyanee Savardhan Samiti in Akole in Ahmednagar district. The Samiti works towards the conservation and propagation of traditional varieties of crops. Rahibai also heads another Self Help Group, Chemdeobaba Mahila Bachat Gat, in Kombhalne, through which many social initiatives like health camps, supply of solar lamps are organized, besides the agricultural initiatives.

While Rahibai’s efforts are making a visible impact at the district and state level, her efforts have also attracted attention outside. She was among the three Indians on the ‘100 Women 2018’, a list of inspiring and influential women from around the world released by the British Broadcasting Corporation. Her efforts were recognized nationally when she was conferred with the Padma Shri award in 2020.

Seed Mother or Beej Mata as Rahibai is popularly called, continues her mission, bringing a new sense of pride and self-reliance to small local farmers across Maharashtra, and beyond. 

Declaring 2026 as the International Year of the Woman Farmer is not only about celebrating these contributions but also about driving change. Rahibai is a living example of such contributions and about driving change.

–Mamata

A Spoonful of Good Luck: Dahi-Cheeni

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It has been the tradition in my family that is most closely associated with my mother. And one that we continue to follow. Giving a spoon of curd and sugar just before any one leaves for an exam, an interview, an important meeting, and embarking on any travel, short or long. My mother never failed to do this, even when she herself could not do so easily, but by reminding us to take it ourselves before we said au revoir.

We sisters always believed that this was something exclusive to our mother and our family, never once wondering where tradition originated, and where and when it began in our family. Then this week I read an article on this very practice, and realized that another family also considered this as a personal family tradition! And that, perhaps there were many others who followed this tradition. A more focussed exploration uncovered that the tradition of dahi-cheeni (curd and sugar) as it is called is not only an ancient one, but is also Pan-Indian! In North India it is a spoon of curd with a sprinkling of sugar, as also in Gujarat. In Bengal it is doi-shinni a mix of curd, sugar and sometimes a bit of banana or jiggery. In Tamil Nadu it takes the form of thayir sadam, the ubiquitous curd rice. I am sure that every state has its own version with some variations on the theme.

This combination features in Valmiki’s Ramayana in the book on Ayodhya Kand, when Sage Bharadwaja offers a sumptuous banquet to Bharata and his army. Among the list of rich foods offered as part of the feast, there is a mention of fresh curds mixed with sugar and spices. Thus it finds its niche While this offering seems too simple as compared to the rest of the meal, it held a great significance, and had its niche in the menu.

Indeed, this simple combination is a trusted part of the ancient holistic health system of Ayurveda where curd (dahi) and sugar (sakara) were considered sattvik, pure life-supporting foods that bring clarity and calm. Charaka Samhita, one of the oldest books on Ayurveda, written over 2000 years ago, mentions curd mixed with jaggery as being refreshing, and helping in alleviating Vata qualities. Ayurveda deals with three doshas: Vata. Pittta and Kapha, which are believed to be responsible for a person’s physiological, mental and emotional health, and categories different foods as having a ‘heating’  or ‘cooling’ effect. With reference to dahi-cheeni it is believed that the curd’s potentially cold nature combined with jaggery’s warmth leads to better digestion and vitality making it a wholesome food. Also while curd can be heavy, adding sugar or jaggery helps to balance it, making it easier to digest. Jaggery provides quick energy while curd offers hydration. Thus the mixture is cooling yet energizing.

If Ayurveda offers a ‘balanced’ perspective to dahi-cheeni, astrology has its own theories wherein consumption of dahi-cheeni before important events is believed to have celestial significance. Vedic astrology believes that the moon is associated with mind and emotions. Consuming dairy products like curd is thought to appease the moon, bringing clarity and emotional balance. Here too, the combination of cool (yogurt) and warm (sugar) is believed to create a balance of energies, aligning with the cosmic balance. Some astrological beliefs suggest that the act of eating dahi-cheeni can help ward off negative planetary influences ensuring a smooth start to important tasks.

A simple tradition supported by ancient schools of thought!

Fast forward to the present. A new age currently obsessed with healthy eating and superfoods. One would have imagined that the humble dahi-cheeni would find no place on the menu (what with its lactose content and wicked white sugar too!!) Surprise Surprise! It finds endorsement again, with a new vocabulary.

What does the combination offer?

Probiotics in curd which promote gut health, alleviate digestive issues, and boost the immune system.

Calcium in curd essential for strong bones and teeth.

Protein content which is crucial for muscle health and overall body function.

Hydration through the high water content in curd, which is crucial for long journeys or along day.

Blood sugar regulation through the protein in the curd which can slow down absorption of the sugar added to the curd, potentially preventing spike in blood sugar.

Yes, all these are much-touted as benefits of curd which has been part of our diet since times immemorial, but reincarnated today as the Superman of Probiotics! And the question arises, will just a spoonful of curd and sugar be enough to wrought such miracles?

Some have sought to explain the dahi-cheeni tradition with a simpler explanation.

Everyone has butterflies in their stomach before an important event. Today this is explained by the ‘gut-brain axis’ wherein there is a close connection between the brain and digestive systems. The butterflies are manifestation of stomach discomfort that is triggered by stress. The probiotic nature of curd can help settle the nervous distress to some extent. The protein in the curd combined with carbohydrates from sugar provide a quick energy boost and enhance alertness, which are needed at the start of a journey, or a day which could be potentially draining (think exam or interview!). Curd also has a cooling effect on the body which can help calm nerves and reduce stress. It is a soothing food that the brain associates with safety and comfort. Thus it can help one to be a bit less ‘hot and bothered’ at the onset of an important event. It is a soothing food that the brain associates with safety and comfort.

These sound more plausible. However, all the ancient texts and contemporary theories seem to miss out on the key ingredient that make dahi-cheeni so special. It is a gesture of love and care; a form of confidence and protection bestowed by loving ones on their loved ones. It is the taste that lingers in the mouth as one steps into a taxi, or into an examination hall, or an interview. It is the flavour that says ‘we are with you, we always wish the best for you, we believe in you’. How much more can be heaped into a single spoonful?  

–Mamata     

Looking Out, Looking Within

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We ushered out the last year with a resolve to be more giving. To give not only of our material wealth, but equally of ourselves, in whatever form and scale is best suited for each one of us. We resolved to strive towards a deeper purpose, defined by connection. As the New Year dawns, let us consider what this purpose and connection could really be. And for this let us look back at words of wisdom from the past.

Bertrand Russell reminds of our mortality but also that life is not lived by the length of years but by the depth of living.

Make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life. An individual human existence should be like a river — small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being.

Today we live in an age of uncertainty on every front, and are constantly bracing for an imagined catastrophe. Two millennia before this ‘age of anxiety’, Roman Stoic philosopher Seneca counselled about ‘groundless fears’ about the future that keep us from living fully in the present.

What I advise you to do is, not to be unhappy before the crisis comes; since it may be that the dangers before which you paled as if they were threatening you, will never come upon you; they certainly have not yet come.

Accordingly, some things torment us more than they ought; some torment us before they ought; and some torment us when they ought not to torment us at all. We are in the habit of exaggerating, or imagining, or anticipating, sorrow.

And thus we wallow in our imagined sorrows, and impending gloom and doom scenarios. We become increasingly obsessive about ourselves and our interests, and our perceived threatened security. But Soren Kierkegaard, the existentialist philosopher reminded us a century and a half ago:

The unhappy person is one who has his ideal, the content of his life, the fullness of his consciousness, the essence of his being, in some manner outside of himself. The unhappy man is always absent from himself, never present to himself. But one can be absent, obviously, either in the past or in the future. This adequately circumscribes the entire territory of the unhappy consciousness. The unhappy one is absent… It is only the person who is present to himself that is happy.

So what is the formula for happiness? Something as simple as kindness, as Leo Tolstoy reminds us:

Nothing can make our life, or the lives of other people, more beautiful than perpetual kindness.

The kinder and the more thoughtful a person is, the more kindness he can find in other people.

Kindness enriches our life; with kindness mysterious things become clear, difficult things become easy, and dull things become cheerful.

You should respond with kindness toward evil done to you, and you will destroy in an evil person that pleasure which he derives from evil.

Kindness is for your soul as health is for your body: you do not notice it when you have it.

Kindness is a beautiful act of communication. Speech is another. In these times of instant, truncated communication, often expressed through insta images and emojis, are we in danger of reducing human communication to mere exchange of information? In our frenetic texting, are we forgetting that the heart and soul of a message is a relationship between the sender and the receiver? This comes alive through the power of the spoken word. 

Ursula K. Le Guin reminds us:

Speech connects us so immediately and vitally because it is a physical, bodily process, to begin with. Not a mental or spiritual one, wherever it may end… The voice creates a sphere around it, which includes all its hearers: an intimate sphere or area, limited in both space and time.

Sound is dynamic. Speech is dynamic — it is action. To act is to take power, to have power, to be powerful. Mutual communication between speakers and listeners is a powerful act. The power of each speaker is amplified, augmented, by the entrainment of the listeners. The strength of a community is amplified, augmented by its mutual entrainment in speech.

This is why utterance is magic. Words do have power. Names have power. Words are events, they do things, change things. They transform both speaker and hearer; they feed energy back and forth and amplify it. They feed understanding or emotion back and forth and amplify it.

This year, let us remind ourselves to converse with, and among each other, and not at each other.

And as we continue to seek the elusive “happiness” in the year ahead, may the wisdom of Bertrand Russell once more be our template:

Shift focus from self-absorption to cultivating interests beyond oneself; avoid excessive self-analysis; develop a healthy balance of effort and acceptance; engage in meaningful work; foster deep meaningful relationships; develop a sense of humour, and find contentment in spontaneous participation in life’s stream rather than battle the currents and eddies.  

May this year allow us all this and more, enriching our lives in more ways than one.

Happy New Year 2026!

–Mamata and Meena

A Christmas Post Script

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Merry Christmas!

Meena wrote about the Advent Calendar that marked the daily countdown to this day. This tradition has changed over the years to reflect the age of consumerism and commercialization of all things, especially festivals. However, it is heart-warming to find out about a fairly new tradition that transforms this individual household practice into a community celebration.

Pohutukuwa New Zealand’s Xmas Tree

A small village on the Devon Cornwall border in England has started a Living Advent project. As part of this, instead of windows opening out in paper or packages, these are displays in real windows. One day at a time, in the month leading up to Christmas, a window of one house in the village lights up at 17.00 GMT, to reveal a display. The themes are varied and left up to the imagination of the house-owners of the window. The displays are made with great enthusiasm by equally varied ‘designers’,, from children, to senior citizens to professional artists. The result is a warm feeling of being part of a community effort that is enjoyed by all. The idea is catching on. Another village in Cornwall has planned that to take this beyond the window dressing to actually opening up the doors. As part of this, every day one house will open its doors to invite people to a shared meal, a concert, an exhibition, a poetry reading or carol singing, all with a Christmas theme. What a wonderful way to truly celebrate the spirit of the festive season.

That brings us to Christmas day. After the festivities of Christmas Eve, in many parts of the world, this is a day for sumptuous lunches, opening gifts and spending time with family. This is the scenario that is commonly associated with this day.

However, there are many traditions associated with this festival that make for interesting celebrations in different parts of the world. The traditions vary dramatically from place to place, shaped by landscape, history, values and climate. This is a good day to learn about some of these.

Celebrating Spiders: While stars and tinsel decorations are the most common Xmas decorations, in Ukraine it is a spiderweb! Delicate webs are crafted from paper and wire, decorated with spangles and sparkles, and wrapped around the Christmas tree. The practice is associated with a folk tale about a poor woman who had found a pine cone and planted it in the floor of her home. The tree grew well, but when Christmas came, the family could not afford Christmas ornaments. A spider decorated her Christmas tree in the night and the family woke in the morning to find it glittering with silvery webs, and from that day forward, her family was never in need again. Even today, along with the crafted webs, it is considered to be good luck to find a real spider or web on a tree, and these are not swept away during this period. And tiny spiders called pavuchkys maybe be spotted among the tree ornaments.

The Good Witch: If spider webs are reminiscent of Halloween there is a tradition in Italy which is equally so. Christmastime is witching season in Italy. A good witch called Le Befana flies on her broomstick to visit households on 5 January, and stuffs children’s stockings with small goodies to mark the end of the festive season. Why so late? The legend is that Le Befana was housekeeper to the three Magi. So devoted was she to her work that she did not accompany them to the manger, but chased after them later with gifts for baby Jesus. She continues to chase, after Christmas, with her belated gifts!

The Krampus: If Le Befana is a not a wicked witch, the Krampus certainly is a towering hairy monster. A mythic Alpine creature, half goat, half human with goat horns and long tongue, Krampus is the alter ego of St Nicholas who rewards good children with goodies. Krampus is said to visit children on 5 December and punish naughty children with birch rods, or presents of  lumps of coal. Even today the Krampus is a popular part of Christmas celebrations in many Alpine countries including Germany, Austria and Bavaria, when men dressed as Krampus race through the streets.

The Gifting Goat: In Sweden it is Gavle Goat that is the giver of presents. Legend has it that the Norse God Thor’s chariot was driven by two goats, leading to the association of goats with a bountiful harvest. These were later associated with the elves who rode with Santa to deliver presents. Now cities in Sweden erect a tall goat structure made of wood or straw on the first day of advent to signify the spirit of Christmas, and small straw goats are given as gifts.  

Rotten Potatoes: In Iceland it is not goats but the 13 Yule lads that visit homes on 13 nights leading to Christmas. Children place their shoes by the window each night, and receive gifts depending on how they have behaved round the year. Good behaviour is rewarded with sweets, while the less angelic ones find rotten potatoes in their shoes!

While most Christmas traditions are associated with cold snowy climes, we often forget that for half the world, Christmas is a summer celebration! And celebrations are appropriately sunny and outdoorsy.

In South Africa it’s time to picnic in the balmy sunshine with barbeques on braais (charcoal grills).  

In Australia it’s time for the tradition of a family Christmas cricket match. Everyone, old and young plays, and participates, with lots of food, and loads of fun.

In Venezuela people roll up to attend the Christmas mass. Yes literally, following the tradition to arrive at Church on roller skates. Children sleep early so as to get up before dawn, and adults often skate through the night to reach for the early morning Mass. It is a beautiful tradition that signifies not just the destination and the ritual, but also the sense of traveling together and arriving at a common meeting place.

In New Zealand, it is not the temperate fir tree that symbolizes the spirit of Christmas but a native tree that flowers with fiery red tufts in December. This is the Pohutukawa tree. It has been associated with Christmas in New Zealand since at least 150 years, when a Maori leader Eruera Patuone included it in his table decorations for a Christmas feast. The tradition continues and it this tree that evokes the Christmas spirit for New Zealanders.

Today as the world celebrates Christmas in so many different ways, these traditions remind us that the very spirit of Christmas lies in the shared joy of celebrating love, hope, compassion, and peace for all humankind.

–Mamata

Toy Story

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Meena’s piece on ‘stupid’ toys resonated deeply as I was recently observing my young grandchild ‘play’ with endless possibilities offered by a discarded cardboard carton and corrugated packing material. From basement parking, a hideaway for stashing precious knicks and knacks, to becoming a bumpy road in a ‘rough road-smooth road’ scenario, the original contents of the package became irrelevant in the light of the child’s imagination, in which a host of exciting make-believe objects took on mind-boggling avatars.

Toys that adults may decry as “stupid” afford hours of enjoyment to a child. A toy is described as an object for play, especially for children, or a miniature replica of something real. Toys could be broadly classified on the basis of the material used, like wooden toys, clay toys, cloth toys etc., or the kind of play that they are used in like pulling toys, rattles, dolls and mechanical toys.

The fascination for such objects is as old as humankind is. The earliest toys were made from materials found in nature such as stones, sticks and clay. Anthropologists have found evidence of such toys dating as far back as there is a record of human life. Such toys have been unearthed at the sites of most of the ancient civilizations.  

India has a long and rich tradition of such toys. The origins can be traced back to the Indus Valley Civilization. A wide range of toys have been discovered during archaeological excavations at different sites in Mohenjo daro and Harappa. These include clay figurines, dolls, carts and wheeled animals, as well as whistles shaped like birds, and toy monkeys which could slide down a string. These were made from locally available material, and many of these have lived on through the centuries, with some changes but retaining their essence. Today these are described as indigenous or ‘folk toys’.

India still has a living culture of indigenous toys. Traditionally these were linked with fairs (melas) and festivals where the artisans would themselves sell their own products.  These toys usually fall in two broad categories—static toys and dynamic toys.

Static toys are those that are basically representational like dolls, figures of animals and birds, and models representing themes of everyday life. Many static toys often become decorative items, while others take on ritualistic associations. These include dolls and figurines of gods and goddesses, people, animals, birds and themes related to our day-to-day environment. They are in a variety of materials, clay, wood, metal, leaves, bamboo, or paper, often using established craft techniques.

Some of these figurines are a key element of the Dussera display in homes in the Southern states during Sankranthi or Navratri. Known as Golu (Kannada), Bommala Koluvu (Telugu) or Bommai Kolu (Tamil) these elaborate displays include a great variety of such dolls collected over generations.

The tradition of making these dolls continues in several parts of India. Colourful Channapatna wooden toys are made by a few families in Channaptna town close to Bangalore and Mysore, who continue a generations old tradition, where the designs and techniques are passed on by word of mouth from parents to children.

Kondapalli toys, lightwood toys painted in vibrant colours are made by artisans in Kondapalli close to Vijaywada in Andhra Pradesh, depicting rural life, mythology, and daily life scenes.

Thanjavur toys from Tamil Nadu are roly-poly bobble headed toys made from papier mache or terracotta.

Asharikandi putola are traditional terracotta figurines of deities, animals and everyday objects, handcrafted by craftsman in a village in Assam called Asharikandi.

Almost every state in India has similar traditions and craftspeople who make such toys, but these are being eclipsed by the surge in mass produced toys, usually made of cheap plastic and often using harmful synthetic colours.

As distinct from Static toys, Dynamic folk toys create movement, change form, and make sounds. Such sensory stimuli are direct and clearly understood—which is the object of the toy. They illustrate simple themes derived from our physical environment. These toys provide simple entertainment and amusement for young children. They are simple in construction, but the design of these toys is based on the application of one or more basic principles of physics—the laws of mass and gravity, centrifugal force, simple mechanics, sound and magnetism. These toys are low cost, made of simple, everyday used materials like paper, cardboard, bits and pieces of wood, bamboo, metal sheets, wire, etc. Most of these are ephemeral in nature, lasting a few hours or days. Their themes are often humorous: a wrestler boxing, two men fighting, a joker dancing, an acrobat somersaulting, a sparrow chirruping and flying, a frog croaking, a bee humming, a horse galloping. All these themes fascinate young children.

Traditionally, such toys were associated with fairs and festivals where one could find vendors selling flutes and whistles, spinning paper wind-wheels, moving puppets, chirruping birds in motion, striking bamboo snakes, crawling paper snakes, rattles and drums, optical illusion toys, and more.

It is visiting such local melas that sparked in Sudarshan Khanna the curiosity to understand more about these objects that were simply considered as “child’s play”. Sudarshan Khanna embarked on a lifelong engagement with folk toys to become a pioneer in toy research and design. Among one of the first batches to graduate from the National Institute of Design in Ahmedabad, and later as faculty there Sudarshan Khanna attended mela after mela, collecting, researching and documenting indigenous toys. He was fascinated that the makers of these toys were not formally trained engineers nor designers but they understood the mechanisms and design processes perfectly. Their products were usually eco-friendly, and always child friendly! These observations led him to encourage his ‘official’ design students to also work on toys as products, while he headed the Toy Innovation Centre at NID, one of the very few centres that offered formal programmes in toy making and design. Sudarshan Khanna’s documented work and his workshops and talks have contributed significantly to the revival in interest and conservation of folk toys.

Also a reminder that toys do not necessarily need to be ‘state-of-the art’ products, ordered online, and delivered packed in endless layers. Merry Christmas!

–Mamata

The Call of the Mountains: Nan Shepherd

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December 11 is marked as the International Mountain Day. Mountains have always fascinated human beings not only for their sheer scale and majesty, but also as a natural element that offers a challenge, as well as a test of physical and mental strength, and the thrill of scaling the peaks. There are numerous narratives of expeditions that describe these challenges and achievements, most of these by, and about men.

The Cairngorms

A different perspective, and approach towards mountains reminds us that there is more to mountains than the thrill of conquest.

This was lyrically described by Anna (who called herself Nan) Shepherd, a Scottish poet, writer and explorer of mountains. Nan was born in February 1893, close to Aberdeen on the North East coast of Scotland. When she was one month old, her family moved to nearby Cults and lived in a house with a garden overlooking the hills. Nan continued to live in the same house almost till the end of her life. As a young girl Nan was encouraged by her father, a keen hill walker, to explore the nearby hills, and this planted in her a lifelong love for nature and the mountains. Nan was an equally avid reader, and from her early teens she would fill notebooks with passages that inspired her from the wide spectrum of her reading. After completing her schooling in 1912, Nan joined the University of Aberdeen in the first decades after women were allowed to do so. She was an outstanding student, and graduated in 1915 with an MA in literature. Following this she taught English literature at Aberdeen Training Centre for Teachers, and continued to give enthralling lectures until she was well into her eighties. She was not only an inspiring teacher but also a role model for her students, as an early feminist. She wryly described her role as “the heaven-appointed task of trying to prevent a few of the students who pass through our Institution from conforming altogether to the approved pattern.”

Although she had always enjoyed walking in the hills, Nan Shepherd became deeply engaged with climbing in the period between the two World Wars. She was thirty years old when she began her explorations in the Cairngorms in 1928. This experience was the start of a passion that came to define both her life and her writing. From then on, she sought to escape into the Cairngorms whenever her job would allow. Often she would walk alone, camping out, and wading into hidden lochs. Occasionally she was accompanied by friends and fellow walkers from the local Deeside Field Club, or by students from the university.

By the 1940s Nan had scaled some of the highest peaks in the Cairngorms, among the wildest landscapes in the British Isles. However Nan’s expeditions were not about ‘reaching the top’ but rather a spiritual journey to ‘understand herself and the world’. She became fascinated by what happened to mind and matter on this journey up and down the mountain slopes.

These experiences were reflected in her literary work. The harsh landscape, as well as the people and places she knew well, provided the background to her first three books, published while she was teaching. These novels focussed on the harsh landscape which made for a harsh way of life, and within these, complexities of women struggling with maintaining traditional roles in a dawning age which was opening up new opportunities

But Nan Shepherd never wrote for recognition. She wrote only when she felt she had something worth saying. “I don’t like writing, really. In fact, I very rarely write. No. I never do short stories and articles. I only write when I feel that there’s something that simply must be written.”

For her teaching was as, if not more, important than her writing. However she continued to document her explorations of the Cairngorms, which came together around the end of the Second World War, under the title The Living Mountain. She combined her knowledge of the mountains, her observations of their rugged beauty, and her literary skills to muse on the philosophical and spiritual offerings from mountains. She wrote of the Cairngorms as “friends” that she “visits”, and with whom her imagination is fired as if “touched by another mind.”

 Nan Shepherd completed her book in the summer of 1945, and sent her manuscript to a novelist friend. He cautioned that it may be hard to find a publisher of a book of this nature. Nan put the manuscript away in a drawer where it remained for 30 years. Towards the end of her life, Nan retrieved the manuscript from her drawer and felt that it still resonated in many ways. Given her long association with Aberdeen University, she submitted it to Aberdeen University Press. The Living Mountain was finally published in 1977.

The Living Mountain threaded together, beautifully geography, geology, history and philosophy, along with everything that she herself had experienced in the mountains that she had fallen deeply in love with. For Shepherd, the mountains were living beings, and her book describes how she nurtured her relationship with them by walking. She wholeheartedly believed that only through walking and experiencing could insight be gained. “The more one learns of this intricate interplay of soil, altitude, weather, and the living tissues of plant and insect … the more the mystery deepens.”

The Living Mountain, continues to be timeless, since its publication 30 years after Nan Shephard wrote it. It provides a rare lens into a world that has been viewed mainly through the eyes of male climbers, who focus on the challenges, and the conquests. Nan Shepherd’s lens is that of a naturalist and poet, one of contemplation, reverence, and an exploration of the profound. The book suggests that the summit should not be the organizing principle of a mountain; it urges the practice of not walking “up” a mountain, but rather “into” them, so as to explore not just the physical forms but also ourselves, peering into the nooks and crannies.

Today, mountains across the world are facing their own challenges. Climate change is melting glaciers and distorting landscapes; the surge of climbers are leaving behind manmade mountains of garbage that threaten to bury the real mountains. This is a good time to remember The Living Mountain, and a mountain lover who looked beyond the ascents to the journeys within.

–Mamata Pandya

Of Tongues: Tied and Twisted

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Many of us have student-day memories of freezing up in the middle of an elocution competition, or as adults, not being able to converse comfortably when in a large group of people. We were told that had become “tongue-tied”. The dictionary defines this state as being ‘too shy or embarrassed to speak’.

More recently I was introduced to another, more literal, form of tongue tie. This is a medical condition where a tight band of tissue connects the underside of the tongue to the floor of the mouth, keeping it from moving freely. Nowadays, paediatricians usually check for this in new born babies, and a minor surgical procedure can cut the tight tissue to allow for a free movement of the tongue. While this is not a mandatory nor critical issue, sometimes this restrictive movement of the tongue could hamper the baby from proper breast feeding, and could (though not definitely) be an impediment to speech as the child begins to speak.

This was not a condition that I was familiar with, and I suspect that many adults have grown up unaware about this. At best, these were labelled as people with speech impediments, and either lived with it through their life, or were sent to speech therapists. Perhaps one of the exercises that they were prescribed, was to recite aloud some phrases that had alliteration, rhymes, and repetition. Speech therapists believe that such exercises help to strengthen the muscles that are used when we speak. The muscles of the mouth need to move in certain positions to create individual sounds. Tongue twisters help practice and strengthen these positions and muscles in order to perfect these sounds. 

Even without being guided by a therapist, many of us have childhood memories of getting our tongues in a twist with these lines:

She sells seas shells on the seashore

The shells she sells are seashells, I’m sure

So if she sells seashells on the seashore

Then I’m sure she sells seashore shells.

No wonder such lines were described as ‘’tongue twisters”. Such phrases have been part of the oral tradition in all cultures since early times. In ancient Russia travelling performers called skomorokhi would amuse crowds by reciting fast tricky lines and challenging the audience to repeat these. Most people couldn’t and their fumbling attempts raised a laugh from the others. Folklore in all languages has examples of such nonsense rhymes that need an acrobatic tongue to master.

In fact even today, performers use tongue twisters to loosen up before they are scheduled to go on stage. These help them warm up and get their mouth and tongues ready to perform in front of an audience. Tongue twisters are also used by voice actors before they are recorded.

The term tongue twister is believed to have appeared in print in the late 19th century to describe phrases that are difficult to articulate due to their use of similar but distinct sounds. In the English language these gained attention with the publication of a book called Peter Piper’s Practical Principles of Plain and Perfect Pronunciation, which included a tongue twister for every letter of the alphabet. The book was meant to help children learn the fundamentals of speech mechanics, but it attracted a lot of attention. The title itself garnered curiosity. The author of the book was John Harris, who then was the Peter Piper? The mystery was heightened with the inclusion of the rhyme:

Peter Piper picked a peck of pickled peppers.

A peck of pickled peppers Peter Piper picked.

If Peter Piper picked a peck of pickled peppers,

Where’s the peck of pickled peppers Peter Piper picked?

It turns out that this one was based on a French horticulturist Pierre Poivre. Pierrre is the French version of Peter, and Poivre is the French word for pepper. Pierre, it is believed, was exploring the viability of growing spices in the Seychelles. Thus the peppers, and the peck which was an old measure of weight.

Tenuous connections, at best, but they do add some spice to the story!

While tongue twisters are accepted as a part of speech therapy, people enjoy these just for the fun of fumbling and stumbling over words in absurd sentences. So much so that there is even a day designated as the International Tongue Twister Day celebrated on the second Sunday in November every year. And there is an International Tongue Twister Contest held at the Logic Puzzle Museum in Burlington, Wisconsin in the USA. First held in 2008, the contest has become an annual tradition. This invites everyone between the ages of ‘6 and 106 years of age’ to test their verbal dexterity. A joyful celebration of the playful side of language!

At the same time there is also serious research being carried out on this subject. A team of researchers from the Massachusetts Institute of Technology (MIT) have deemed that the most difficult tongue twister in the world is this one:

“Pad kid poured curd pulled cod”.

If one is not quite up to the challenge of cracking this one, here are some others to twist our tongues around:

“The sixth sick sheik’s sixth sheep’s sick.”

“Imagine an imaginary menagerie manager managing an imaginary menagerie.”

“A tutor who tooted the flute tried to teach two young tooters to toot. Said the two to the tutor, ‘Is it harder to toot, or to tutor two tooters to toot?’”

Don’t let these leave you tongue-tied!

–Mamata

A Fool of Fruits

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This morning my sisters suddenly remembered our mother’s (who had a great sweet tooth) fondness for Mango Fool. This brought back so many memories of the many sweet dishes that we used to have at home, which included lots of sugary syrupy Indian sweetmeats, as well as the more subtle English ones such as custard and pies. Our combined memories recall that Mango Fool was some form of thick milk shake. Turns out that the real Mango Fool is a more sophisticated desert that includes mangoes, and whipped cream. And, of course, so many years later, the memory nudged me to dig deeper into investigating the curious name of this dessert.

As it turns out ‘Fools’ of the fruity variety have ancient origins and a rich history. Fruit fool is a classic English dessert. Traditionally, fools were made by folding a stewed fruit (originally gooseberries) into a creamy, sweet custard. The documented origins of the desert can be traced back to the 17th century, although it is believed that some form of this existed as far back as the 15th century.

The earliest known recipe is from the time of the Merry Monarch, King Charles II in a book called The Compleat Cook published in 1665, written by an anonymous author ‘Mr WM’. The recipe was for what he called Gooseberry Foole. The recipe included cooked, mashed, and strained gooseberries, which are beaten with sugar, butter, and eggs to form a pudding-like consistency.

Take your gooseberries and put them in a silver or earthen pot, and set it in a skillet of boiling water, and when they are coddled enough, strain them; when they are scalding hot beat them well with a good piece of butter, rose-water and sugar, and put in the yolk of two or three egg, you may put rose-water into them, and so stir it altogether and serve it to the table when it is cold.  Anonymous.  London.  1658.

The recipe endured through the ages, and was almost no change in the one included 250 years later in the Victorian era cookbook The Art Of Cookery Made Easy and Refined.

But why the name Foole? The most popular theory to explain this is that the term comes from the old French term ‘fouler’ which meant to mash or crush. And this is what the recipe demands—that the cooked fruit be crushed or pressed before being folded into the custard mixture. In those days most fruits were cooked, because people thought that raw fruits were dangerous for health.

Another theory points out to the fact that it was an unpretentious dessert which ended a meal, just as a trifle did. Fool was another term for a syllabub or trifle (something of little value). As an etymological dictionary explained Fool is ‘a reallocation of a word for something light-headed or frivolous as a light dessert’. Perhaps these desserts were literally lighter than the stodgy traditional English desserts like Sticky Toffee Pudding, Steamed Syrup Sponge, Jam Roly-Poly, and Suet Pudding.  

Whatever the theory, gooseberry remained a favoured fruit for this dessert, and the Gooseberry Fool was a popular dessert for many years. So popular that Edward Lear even incorporated it into a limerick in his A Book of Nonsense published in 1846.

There was an Old Person of Leeds,
Whose head was infested with beads;
She sat on a stool,
And ate gooseberry fool,
Which agreed with that person of Leeds.

Over time, other seasonal fruits such as strawberries, raspberries, apples, apricots, and cherries, also began to be incorporated in the recipe. Also, the custard was replaced by whipped cream which made it lighter. The combination of fresh fruit and frothy cream, served chilled, makes for a refreshing summer treat.

The ‘Fool’ part was also incorporated in the names of other desserts.

Norfolk Fool as an early type of bread and butter pudding dating back to the 17th century. It included creamy custard, dates and spices.

Westminster Fool was a sweet custard with a flavouring of rose, mace and nutmeg, poured over a penny loaf cut into six slices, soaked in sherry. (Maybe the inspiration for our own Shahi Tukra, or inspired by it!)

Boodles Fool was named after Boodle’s Club, a private exclusive gentlemen’s club founded in 1762. Ironically, in the very class-conscious British society, the club was named after its head waiter Edward Boodle! His namesake dessert featured a citrus (orange and lemon) mixture whipped with cream, poured over sponge cake, served chilled, decorated with orange slices.  

Whatever the ingredients and recipe, Fruit Fools provided for a delicious finale to a meal. Today these continue to be popular as cool summer desserts. Where my mother picked up the concept and term is a mystery lost in time, and so is the actual form of her version, but the name Mango Fool is closely associated with our childhood memories of sweltering hot Delhi summers.

–Mamata