Category: Mamata Pandya

Dedicated to Serve: Dr Ida Scudder and Christian Medical College, Vellore

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A young American girl, born and brought up in a missionary family in a small town in Tamil Nadu was expected to continue the family’s tradition of service to the neediest of the people. Ida Scudder, born in 1870, the only sister to seven boys, was exposed at an early age to the poverty and deprivation of the local population through her parents’ work.  But Ida was repelled by all this. She was young and pretty, and dreamt of enjoying life, and eventually making a comfortable marriage. Her parents, both long-time missionaries in South India returned to the United States for a few years with their large family when Ida was eight years old. The comfortable life in America was a huge change from the challenging missionary work in India. After a few years of school, Ida moved to the Northfield Seminary for Young Women in Massachusetts while her parents returned to Tamil Nadu.

When Ida was 20 years old she came to visit her ailing mother in Tamil Nadu. While she was there, one night three different men came to seek medical help for their wives who were about to deliver, and were in distress. They appealed to Ida to attend to them. Ida had no medical training; her father was the doctor in the family. But the conservative community would not let their women be treated by a male. The next morning Ida heard that all the three young women and their babies had died in the night due to lack of medical attention. This was a life-changing experience for Ida. She found her calling.

But in order to be in a position to really help women medically, Ida herself had first to undergo medical training. She returned to the United States and enrolled in the Philadelphia Women’s Medical College, and studied further at Cornell Medical College where she was among the few female students. After 10 years of rigorous study and training she returned to India where she hoped to work alongside her father. Sadly, her father died not long after her return.

But Ida was here to stay. She determined to carry on his work, now focussing on women’s health. Her vision was that women should have the same access to quality and compassionate healthcare that men did, regardless of religion and ability to pay for it.

She began her practice from her family home in Vellore, 135 km west of Madras, by opening a small clinic for women. Ida was initially unsure how her presence and engagement would be received by the local community; but patients trusted her, and the numbers grew greatly.

A donation from an American who wanted memorialize his late wife, led to the building of the 40-bed Mary Taber Schell Memorial Hospital for women in 1902. Ida also started organizing roadside medical camps in villages around Vellore, travelling across difficult terrain to treat people and give health education.

Given the huge need and demand for medical care for women, Ida realized that as a single person there was only so much that she could achieve. It was critical to train and educate more people in this field. In 1903 she started to train compounders, and in 1909 nurses. Her vision was to set up a world class medical college. Many scoffed at such an ambition, but Ida was tenacious and managed to raise funds to support her cause.

The Union Mission Medical School for Women was set up in Vellore in 1918. Sceptics felt that there would be no takers. But the very first year there were 150 applications, and 18 women were selected for the first batch who went on to secure a Medical Practitioner Diploma.

Dr Ida Scudder’s words to the first batch of graduating students to pass out, reflect her professional dedication, her tenacity, as well as her missionary spirit: “You will not only be curing diseases, but will also be battling with epidemics, plagues and pestilences and preventing them. Face trials with a smile, with head erect and a calm exterior. If you are fighting for the right and for a true principle, be calm and sure and keep on until you win.​”

In 1938 the British Government announced that it would only recognize an MMBS degree, and not a diploma. This necessitated that Ida’s medical school, be upgraded to a medical college. Thus was born the Christian Medical College of Vellore. The original women’s college also became co-educational in 1945. Ida was completely engaged in every aspect of the institution—teaching, medical practice, as well as administrative responsibilities including fund raising.

Even after Independence, Christian Medical College continued to draw dedicated doctors from across the country and abroad. They came not for money or glory, but inspired by the founder Ida Scudder and her single-minded dedication to the cause of service to the sick.

Over a century after Dr Ida Scudder sowed the seeds that gave form to her vision, her legacy has blossomed into a spreading banyan tree. The tiny clinic has grown into CMC Vellore—one of India’s top-ranked educational, healthcare and research institutes.

The 40-bedded hospital has grown into a 3000-bedded multi-specialty health care system spread over six campuses. CMC cares for over twenty lakh patients, and trains one thousand doctors, nurses and other medical professionals each year. People from all walks of life and all parts of the country and beyond come here for the ethical, compassionate, and quality care that it is reputed for. Ida Scudder’s vision and work have outlived her.

This month, we have been celebrating women who have broken barriers, and led the way in many different ways, in widely diverse fields. We have shared stories of women who have truly “made a difference.” Who better epitomizes this than Dr Ida Scudder! 

–Mamata

Rebel Nomad: Isabelle Eberhardt

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Continuing our celebration of path-breaking women this month. Through history, women have often been denied rightful recognition for their contribution in different fields. In STEM, their significant work has been eclipsed by the attention and glory garnered by men. While many of these female scientists and researchers are equally present in labs, they tend to lose visibility as their achievements advance. These achievements have been ignored, minimized, or credited to men. 

There is another band of women, who have had to make efforts to disguise their real persona in order to pursue their passions. This has been the story of several women who have stepped into what is traditionally considered a ‘male domain’. Among these are women explorers who have boldly ventured into dangerous terrains on perilous missions; women who broke conventional barriers in more ways than one.

One such story is that of Isabelle Eberhardt—journalist, writer, explorer-adventurer, and rebel. Today she would also be identified as ‘feminist’.

Isabelle was born in February 1877 in Geneva, Switzerland. Her mother Nathalie was the daughter of a German and a Russian Jew. There is some uncertainty about Isabelle’s real father, but she always considered her mother’s husband Alexandre Trophimowsky as her father. Isabelle was taught by Alexandre, who was a tutor. She studied philosophy history and geography, and also learned many languages including French, Russian, German, Italian, Latin, Greek, and classical Arabic. She loved literature and read a great deal. Alexandre had liberal views and gave her a lot of freedom to explore, and develop, her own personality.

When she was 17 Isabelle started correspondence with a French officer in the Sahara desert wanting to know, in detail, all about life there. This triggered in her the yen to explore for herself. In the meanwhile, based on her correspondence, she began to write short stories about the region under a male pseudonym Nicolas Podolinsky. These were published in a magazine. By now Isabelle was eager to see and experience for herself.

She met a photographer from Algiers who offered to help her move to Algiers. In May 1897 Isabelle and her mother moved to Bone in Algeria. Isabelle was 20 years old. Both mother and daughter were distressed by how the colonial Europeans treated the local Arab population. They rented a house in the non-European part of town. This was an area where women were not expected to go out alone or without a veil. So Isabelle started wearing a burnous and a turban (the dress worn by the local men). She quickly became fluent in Arabic. She and her mother also converted to Islam. Isabelle found it easy to accept Islam because she believed in fate, and Islam gave meaning to this belief. Isabelle’s unusual lifestyle caused the French colonial settlers and officials to suspect her of being a spy.

Isabel converted her observations and experiences into fictional stories, some of which were published. Her mother’s death in the same year that they had moved to Algiers, was a great blow. She returned for a while to Geneva to look after her sick father. After he died, she mortgaged the family property and returned to Africa in 1900, and began to lead a nomadic life. She wandered restlessly in North Africa, usually alone, writing her diaries, stories and travelogues. To freely experience everything as a native would, she wore only male clothing, joined a local Sufi group, and even changed her name to Si Mahmoud Saadi. During her travels she met and fell in love with an Algerian soldier Slimane Ehnni. This heightened the suspicion of the French authorities. Isabelle continued to court danger; she was attacked and severely wounded by a man with a sword. She was ordered by the French to leave North Africa, and went back to France where she could barely make ends meet by working as a dock worker, disguised as a man. Meanwhile she continued with her writing.

A friend introduced her to Eugene Brieux, a writer who supported Arab freedom. He tried to publish her stories, but there was no market nor support for pro-Arab stories. The only ray of light was when Slimane Ehnni was transferred to a military unit near Marseilles. They did not need permission to marry in France, and the two married in 1901. The next year, her husband left the army and the couple returned to Algeria.

Back in Algeria she started working for the Al-Akhbar newspaper. Her novel Trimardeur also began to appear in parts in the paper. She worked hard, but only when she felt like it; and spent all her money on tobacco, books, and gifts for friends. She travelled for long periods on assignments.

Isabelle continued to lead an erratic life, travelling in perilous conditions; she indulged excessively in drink and drugs. But amid all this, her writing still occupied a central part of her life. Her articles and short stories appeared in the local press, and for a while she also wrote a regular column on the customs of Bedouin tribes. In 1903 when reporting on a battle she met the French general Hubert Lyautey, and helped him communicate with the local Arabs because of her fluency in Arabic.

Isabelle’s nomadic and often promiscuous lifestyle took a severe toll on her mental and physical health. By 1904 she was so spent and weak that she was admitted to a military hospital in Ain Sefra. Some weeks later she discharged herself, against medical advice, to meet with her husband who she hadn’t seen for almost a year. The very next day the town where they had rented a mud house was struck by a flash flood. Isabelle was missing. General Lyautey ordered a search; Isabelle’s body was found later, pinned under a beam of the house, and surrounded by the soggy pages of her latest manuscript. Isabelle was buried in Aïn Sefra with a marble tombstone with her adopted Arabic name and her birth name in French. Isabelle was only 27 years old; an untimely end to a short and tumultuous life.

The General tried to collect as many of Isabelle’s unpublished writings as he could manage to find. These were later published. Her first published story after her death, Dans l’Ombre Chaude de l’Islam (In the Warm Shadow of Islam), was highly praised in 1906. This book made Isabelle famous as one of the best writers about Africa. Streets were named after her in Béchar and Algiers.

Today Isabelle is perceived as an early feminist and anti-colonialist. In her own time, she was simply a woman ahead of her times—adventurer, chronicler, gender bender, and one who lived on her own terms.

–Mamata

The March to Freedom: Women and the Salt Satyagraha

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March is a significant month in the history of India’s freedom movement. On 12 March 1930 Mahatma Gandhi set out from the Sabarmati Ashram in Ahmedabad on a journey that was to cover many milestones, in more than one way.

On 2 March 1930 Gandhiji had written a letter to the Viceroy giving notice of his intention to launch a civil disobedience movement by symbolically breaking the Salt Law which in his opinion was “the most iniquitous of all from the poor man’s standpoint.” He was snubbed in return; which strengthened his resolve. He selected Dandi, a seaside village in Gujarat as the site for his symbolic gesture, and planned to walk the distance of 241 miles from his Sabarmati Ashram in Ahmedabad, along with a select band of co-workers. The date for setting off on the march was fixed for 12 March, and 6 April was the date set for the ‘breaking of the salt law” at Dandi. Gandhiji also vowed not to return to the ashram until the Salt Act was repealed, and Swaraj was won.

On March 12, 1930 at 6.30 a.m. Gandhiji, left the Ashram accompanied by 78 satyagrahis. These represented a cross-section of the people from all over the country: Andhra Pradesh, Bengal, Bihar, Bombay, Gujarat, Karnataka, Kerala, Kutchh, Maharashtra, Punjab, Rajputana, Sind, Tamil Nadu, U.P. Utkal, and even Nepal. The group included members of all communities. They fell in a wide age spectrum from 16-year-old Vitthal Liladhar Thakkar to 61-year-old Mohandas Karamchand Gandhi! The main criteria for the selection, that he personally made, was that the marchers were disciplined, and strictly adhered to the principles of ahimsa and satyagraha.

Despite so much diversity, there was one lacuna in the composition of the marchers.  The group did not include any women. One of the later historians attributed this to Gandhi’s concern that the British would taunt the marchers for being cowardly and “hiding behind the women” in the battlefield. But many women were eager to join the battle. Gandhiji was inundated with letters, telegrams and personal appeals from women to permit them to take active part in the struggle. Gandhiji had other plans for their engagement. In a piece published in Young India, titled To the Women of India Gandhiji wrote: “I feel that I have now found that work. …Let the women of India take up these two activities, specialize in them; they would contribute more than man to national freedom. They would have an access of power and self-confidence to which they have hitherto been strangers.”

Women in Bombay with sea water to make salt https://www.mkgandhi.org/articles/a-fistful-of-salt.php

At each of the 24 villages that Gandhiji and his yatris halted for the night enroute to Dandi, Gandhiji urged women to step out of their homes and make salt locally. He also encouraged women to participate and contribute to the struggle by taking up picketing of liquor shops and foreign cloth, and taking up spinning. Hundreds of women from the neighbouring villages came to see and hear Bapu. Many of these women were unlettered, and followed strictly subscribed traditional roles. But Salt struck a common chord in every one of them. It was the ingredient that linked the domestic with the national.  

Women from all walks of life took up Bapu’s clarion call with great energy and commitment. They related closely to the symbolic power of salt. As Kamaladevi Chattopdadhyay, who was on the forefront of the movement wrote: “The salt satyagraha must stand out as not only unique but as an incredible form of revolution in human history. The very simplicity of this weapon was as appealing as intriguing. So far as women were concerned it was ideally tailor-made for them. As women naturally preside over culinary operations, salt is for them the most intimate and indispensable ingredient”.

Kamlaladevi organized volunteers for a variety of programmes including prabhat pheris (dawn processions), gathering salt and brine on the beaches of Bombay, and moving across the city distributing small packages of illicitly made salt. Women in the hundreds came out onto the streets to take part in these activities. Once in the fray, women were not to be daunted nor afraid of police batons.

In the following months the movement spread across the country, as more and more women poured out of their homes to join the activities. Women started organizing prabhat pheris on the streets of Bombay and Ahmedabad, where they sang songs about the bounty of the motherland. They helped put together vanar senas, or monkey brigades, consisting of children who supported the activists in offering resistance to the British. As their presence grew, and activities expanded the police became less restrained. The women faced brutal lathi charges, and a record number ended up in prison for the first time in the history of the subcontinent.

Chroniclers of that period have noted that while the original Dandi March began with a troop of males, the subsequent events inspired an unprecedented movement of women from every walk of life to move out of the private spaces of their homes, and traditionally designated roles, and enter public spaces to join a national movement.

Jawaharlal Nehru wrote in The Discovery of India, “Here were these women, women of the upper or middle classes leading sheltered lives in their homes, peasant women, working-class women, rich women, poor women, pouring out in their tens of thousands in defiance of government order and police lathi.”

The Dandi March was a turning point not only in the history of India’s freedom  movement, but also in the participation of Indian women in a political cause. It was a catalyst for women to claim public spaces in large numbers, united by a common cause.

March 8 is celebrated as International Women’s Day. In the United States the month of March is marked as Women’s History Month to honour women’s contributions in  American history. In India too we must celebrate the month of March as significant, the month in which, several historic events brought the women of India into the public space, and a movement that saw the emergence of women as warriors in a non-violent war.

–Mamata

Superslueths: Lady Detectives

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Continuing Meena’s celebration of women in unconventional professions. While forensic scientists do a lot of their work in labs, there is a band of sleuths that follow clues on the ground. These are the women detectives. Crime fiction through the ages has had its share of popular female detectives. From Jane Marple, the gentle (but canny) epitome of an old English aunt, to Mma Ramotswe, the generously proportioned Botswana detective, these fictional detectives have a dedicated band of followers. Not many readers may even stop to wonder if such sleuths exist in real life. Indeed, they do! And the real lady detectives probably date back as far back as the fictional ones.

In Victorian England several stories of female detectives appeared in newspapers in the 1850s and 1860s. These ladies donned disguises to pursue thieves, and spy on adulterous husbands. Most of these ladies were initially part of male-led detective agencies, but by the 1880s women were beginning to set up their own agencies. Maud West was one of the most popular and well-known private detectives of her time in England. She was famous for her disguises. In 1905 she set up her own private detective agency. Over the next century such lady detectives were in demand especially as they were discreet, ingenious, and smart at surveillance.

But it took until the early twentieth century for a woman to join Scotland Yard as a detective. On December 27, 1922, Lilian Wyles became the first woman in the history of the Metropolitan Police to join the Criminal Investigation Department (C.I.D.) as an inspector. She was promoted to Woman Detective Inspector First Class on February 18, 1935.

Alice Clement: Queen of Dramatic Arrest

Meanwhile across the Atlantic, women were also entering what was considered to be a male domain. In 1856 a self-possessed young woman walked into the Chicago office of Pinkerton Detective Agency looking for a job, but not a job as a secretary. Kate Warne was hired, becoming the first female detective in the United States of America. She proved herself to be fearless, and adept at digging out valuable information. In one investigation she posed as a fortune teller to entice secrets from a suspect; in another she made friends with the murderer’s wife. The most defining case of her career was to foil an attempt to assassinate President Abraham Lincoln while on a train trip. She infiltrated the plotters by cultivating their wives and daughters. Her exploits encouraged other women to explore this field. Kate Warne rose to become the superintendent of the female bureau of the Chicago office of Pinkerton Detective Agency.  

While Kate was into private investigation, the official law and order agencies still had to engage women. In 1913, Alice Clement was the only woman in the class of almost 100 new police officers in Chicago’s police force. And Alice made no attempt to colorlessly blend in with the uniforms. She flaunted fashionable dresses, ropes of pearls, and a sophisticated haircut, even as she brandished a submachine gun, and practiced martial arts. She was passionate about her chosen profession, famous for her undercover work, and solving difficult murder cases. The Queen of Dramatic Arrest as she was called, was feared by even the most hardened criminals of the day. Alice Clement was a major advocate for women’s rights including the right to vote. She also travelled across the United States making a case for police departments to include policewomen, leading to several cities opening up this career for women. The substantial presence of women officers in the police dramas that we see on TV today, are not just reel characters but reflections of the real women who are integral to investigation of crime.

It took almost a hundred years after these pioneering PIs, for India’s first female detective to make her presence felt. Rajani Pandit the daughter of a CID officer, did some instinctive sleuthing while in college.  She tried to find out why one of her classmates was behaving out of character, unraveled the mystery; and informed the parents who were grateful. Rajani was now bitten by the bug, and began to pursue investigative work, more as a passion than profession. Her father was not too happy with his daughter’s choice of work. But news of Rajani’s successful investigations spread through word of mouth, followed by some media publicity. Cases started pouring in, and in 1986 she set up her own detective agency–Rajani Investigative Bureau. From a time when the idea of a female detective was met with disdain, Rajani and her bureau have solved 75000 cases. These cover a range, from extramarital affairs to corporate espionage, missing persons to murder.

Today more women are making a foray in this field. Perhaps the youngest female detective to set up her own agency is Tanya Puri. Still in her 20s she runs Lady Detectives India. The agency has half-a-dozen female investigators. They call themselves the Girl Squad, and usually work in pairs when out late on Delhi’s streets.

Female detectives nowadays carry out undercover operations, conduct surveillance, take charge of high-stakes investigations, cases of corporate espionage, and sensitive matrimonial investigations. Women in India can legally lead investigations.  

What makes women excellent investigators? As a veteran male detective observed: They are highly perceptive, they know how to get access locations and discussions that men can’t, and they’re very organized. Women communicate empathy which engenders trust.  

Mma Ramotswe summed this up neatly: Women are the ones who know what’s going on. They are the ones with eyes.   

On this Women’s Day celebrating the spunk in every woman—past, present and future!

–Mamata

Boi Mela: A Book Fair With History

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Just as the winter season of book fairs and literature festivals around the country was coming to a close, the temperature heated up with an article in a British newspaper that alleged that the hundred or more literature festivals that covered all parts of the country were more about “being seen” rather than a serious love for books and reading. The article unleashed a flurry of responses, rejoinders and rebuttals. And the debate may continue until the next literature festival.

While the somewhat glitzy avatar of literature festivals might be relatively recent, it may be a surprise to discover that book fairs have a long history in India, and have always had a substantial attendance. In fact, the first book fair in India was held in 1918 in Calcutta. The Boi Mela as it was called, was held at College Street, the hub of Bengal’s learning and publishing industry. This was not a society event, although it was certainly helmed by some of the most prominent intellectuals of the day in Bengal including Rabindranath Tagore, Lala Lajpat Rai, Gurudas Banerjee, Bepinchandra Pal, and Aurobindo Ghosh, among others.

The Book Exhibition, as it was called, was one of the activities that were being planned and carried out as part of the nationwide wave of Swadeshi. The Swadeshi Movement is largely associated with Gandhiji who gave the call for boycott of British goods and adoption of hand-spun khadi as part of the Non-Cooperation Movement launched in 1920-21. However, the swadeshi movement had its roots much before that, in response to the British plan to bifurcate Bengal in 1905. In August 1905, a massive meeting was held at Calcutta Town hall where the formal declaration of the Swadeshi Movement was made. There was a call to boycott Manchester cloth and Liverpool salt. The formal partition of Bengal in 1905 strengthened the call, and the involvement of people from all walks of life in boycotting all British goods and services. The people were fired by the patriotic songs composed by Rabindranath Tagore. 

Another aspect of this movement was to counter the education policies of the British Government by evolving a nationalist education system. This triggered a demand for a national university. By November 1905 the climate was charged with multi-pronged efforts towards this. Speeches, meetings, articles in newspapers and magazines endorsed the idea of a national university.  Prominent citizens gave generous donations for its establishment. At a conference held on 16 November 1905, a resolution was passed to “establish a National Council of Education… to organize a system of education — Literary, Scientific and Technical on National Lines and under National Control”. The process to work out the details took four months. A resolution formalizing this was passed on 11 March 1906.The Council’s prime objective was to “quicken the national life of the people.”

The National Council of Education (NCE) started the movement to spread science and technical education on national lines and under national control, to counter education and trade policies of the British government. On 14 August 1906, the Council’s first academic institute was inaugurated. This was the Bengal National College and School. Subsequently it also established the Bengal Technical Institute; both of which would later merge to form Jadavpur University.

This was several years before Gandhiji launched his nationwide stir for Swadeshi and set up the first Rashtriya Shala in 1920 to promote national education, manual labour, and handmade products. 

Aurobindo Ghosh was the first Principal of Bengal National College. In an article published in 1908 he wrote: ‘The Council is not merely an educational body nor is the College merely an educational institution; they are trustees to the people of a great instrument of National regeneration and should always work in that spirit.’ The founding members also felt that there was a need for widening education and people’s access to books.

It was in this spirit that NCE organized what is considered to be India’s first book fair in 1918. This event symbolized self-reliance and intellectual independence which was one aspect of the Swadeshi Movement. All the leading publishers of that time took part. The Book Exhibition, as it was then called, generated a lot of interest among citizens. It continued to be held annually for the next few years till the nationalist movement shifted its focus to a greater struggle against the British rule.

Over time memories of the first book fair slipped into oblivion until the 1970s when a group of young book lovers and publishers of Kolkata who met regularly at the College Street Coffee House started discussing how the publishing trade could be boosted. Someone gave the example of the Frankfurt Book Fair a commercial trade fair of books. The young publishers envisaged that a similar event could be held in Kolkata, but the older publishers were wary and skeptical about such an event. They felt that books were not commodities that could be sold in fairs. The younger group persisted and their efforts bore fruit when the first Kolkata Book Fair was organized on 5 March 1976. 34 publishers participated and 56 stalls were set up near Victoria Memorial. The entry fee was a nominal 50 paise. Book lovers flocked in. 

By 1983, the Fair achieved international accreditation and attracted larger and larger crowds. It moved to the larger Maidan grounds to accommodate growing participation of publishers as well as visitors. Despite challenges like the devastating fire of 1997, which destroyed 100,000 books, and rain damage the following year, the Fair’s resilience became its hallmark.

From 1991, the Fair introduced a focal theme every year, on the lines of the Frankfurt Book Fair. Each year one Indian state was selected to be the theme state for that year’s Fair, highlighting the literature and culture of the state. The first theme state was Assam. Subsequently foreign countries were also accorded theme status for each year.  From 1997, the focal theme has been a foreign country, starting with France.

In 2018 the centenary of the first Book Fair was celebrated with a modest book exhibition organized by the Jadavpur campus of National Council of Education.

Starting as a 10-day event, the Kolkata Book Fair gradually became a 12-day affair, usually starting in last week of January. Today the Boi Mela as it is locally called occupies as important a space in the calendar of Bengalis as does Durga Puja. It epitomizes the vibrant intellectual culture, and celebrates Kolkata’s history of reading, learning and sharing knowledge. It is also a reminder of the legacy of the Book Fair, a common meeting place for bibliophiles from every walk of life.

–Mamata

When Letters Took Flight: The First Air Mail

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As a member of the generation before email and ‘texting,’ and one who has always been an avid letter writer, there are many memories of trips to the local Post Office to buy stamps and personally drop the letter in the friendly red post box. The process was more complicated when mailing a letter to someone who was not in India. This meant taking a decision on whether the post should be sent by surface mail or air mail. Air mail was more expensive, albeit faster. There were two options for the air mail—the standard pre-stamped aerogramme, and the challenge to squeeze in as much text as possible in the available space, and an envelope which could accommodate more sheets and hence more matter. But then there was the issue of weight. The envelope would be weighed and the postage decided depending on the weight! Hence an earlier exercise involved acquiring the lightest, thinnest writing paper. (There was an ‘onion skin’ paper as I recall which was in itself more expensive!) Ah, the sweet travails of written communication then!

One always associated the entire concept of ‘air mail’ as having its origin in the West. Many decades later, I discovered that the very first air mail delivery happened in India!

The story goes back over a century ago. India was still under British rule but Indian festivals and fairs went on. One of the biggest of these was the Kumbh Mela held at Allahabad. It was to coincide with the Kumbh Mela of 1910-1911 that the then Lieutenant Governor of the United Provinces Sir John Prescott Hewett organized a national exhibition in Allahabad. It was a huge show housed in buildings with elaborate architecture. The twelve sections included exhibits for engineering as well as agricultural sciences, textiles, forestry, and display of handicrafts from around the world. There were cultural programmes featuring prominent singers and dancers of the day. The exhibition ran from December 1910 to February 1911.

As part of the many attractions, Captain Walter George Windham, one of the influential pioneers of aviation was invited to bring some flying machines from England to Allahabad and organize demonstration flights. These would be the first planes to fly in India. Captain Windham brought two aircraft to Allahabad and organized aerial demonstrations by the two pilots that accompanied the aircraft. One of these was a 23- year-old French pilot Henri Pequet.

When Captain Windham was in Allahabad, the Rev. Holland, warden of a hostel for Indian students in Allahabad asked him if he could help raise some funds for repair of the hostel and construction of a new one. Windham had the idea that sending post by air would attract a lot of attention, and hopefully raise funds. He obtained permission from the India Post Office. To send through this, at the time novel means, people were asked to send mail to Rev. Holland, addressed and stamped, at the regular rate, but requested to donate a nominal sum of 6 annas for every letter or card which would be sent on the flight, as a donation for the new buildings. This mail would be part of the airborne postal service. A special postmark was authorised for this batch; it was designed by Captain Windham and the die for this was cast at the postal workshop in Allahabad. It was four cm in diameter and magenta in colour. All postal arrangements were handled by the Exhibition Camp Post Office.

On 18 February 1911, a Humber-Sommers bi-plane, piloted by Henri Pequet was loaded with 6,500 postal articles with the special postmark. The flight took off from the Allahabad polo field, witnessed by thousands of spectators. It landed near Naini railway station where there were no crowds, but a lone postal official who took the mail bags. From there, the post would continue to its destinations by the regular route, and with the regular charges.  The distance covered was approximately 11 km and the flight time was 13 minutes! Having delivered the first officially sanctioned airborne postal consignment in the world, Peqeut got back into the plane and returned to Allahabad. 

The use of a plane for delivering letters received world-wide attention once the letters with the special post mark reached England. 

Before this, some transport of post by ‘air’ was not entirely unknown. During the 1800s balloons and gliders carried some mail. The first sustained powered flight by the Wright brothers on 17 December 1903 did not carry any mail, but in the decade that followed, pioneering pilots would carry ‘unofficial’ mail on their short flights. This did not have official postal authorization. The Allahabad to Naini flight carried the first ‘official’ air mail. Following this, the world’s first scheduled airmail post service took place in the UK between the London suburb of Hendon and the Postmaster General’s office in Berkshire on 9 September 1911, as part of celebrations for King George V’s coronation.  

Subsequently, while the rest of the world saw rapid developments in postal air services, there was not so much happening in India. The first regular air service between India and UK was opened in 1929. Soon after that the first domestic route was opened between Karachi and Delhi. The Indian State Air Service as it was designated, ran for just two years during which it completed 197 scheduled flights, and carried 6,300 kg of mails. After its closure, the Delhi Flying Club was given permission to operate an exclusive mail service between Delhi and Karachi. Its one light aircraft carried over 7000 kg of mail during its operational period of 18 months. The big leap came in October 1932 when JRD Tata flew a Puss Moth airplane from Karachi to Bombay. The inaugural flight of India’s first air service was to become Tata Sons Ltd, and later grow into Air India, carried a load of mail. Karachi was chosen as the starting point because Imperial Airways terminated there with the mail from England, and the mail route chosen by Tatas was Karachi-Bombay-Madras (via Ahmedabad and Bellary). At the beginning the airplanes used were so small that the service was restricted to mail, but a single passenger was occasionally allowed to sit on top of the mail bags — usually with his heels higher than his head! Meanwhile the mail load had increased from about 10,500 kg in 1933 to about 30,000 kg in 1935. Larger aircraft were introduced only in 1936. While the government refused to subsidize the service, it could be sustained by a ten-year mail contact with the Government for transport of mails.

After Independence there was need for delivery of mail that was faster than through road and rail services. Daytime flights could carry only passengers. In 1949, Night Air Mail was introduced in which mail from Delhi, Calcutta, Bombay and Madras was collected at designated points in each city, delivered straight to the airport and flown to Nagpur, where it was sorted and flown back to the respective cities the same night, and delivered the next day. In the sixties there were as many as ten flights carrying mail to Nagpur in a single night. The service was discontinued in 1973. Subsequently the Indian Postal Service introduced many services including Speed Post. Today couriers and electronic exchange of information have overshadowed the work of the postal service. The postman, once eagerly awaited, and letters, eagerly opened and read and reread, have almost faded from memory. But it is important not to forget the pioneering efforts that brought us here. 

–Mamata

A Whiff of Royalty: Mysore Sandal Soap

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A recent advertisement for an old soap in a new packing brought back many memories. Any visit to South India, or to the erstwhile Mysore Emporium in Delhi always included picking up several cakes of Mysore Sandal Soap. These were good gifts for friends, and  a special treat for us to use. The rich fragrance of sandalwood was very different from the light flowery fragrances like rose and jasmine that Lux, Cinthol and Rexona, the other popular soap brands of those days had, nor the medicinal smell and feel of ‘healthy’ soaps like Margo, Hamam and Lifebuoy. While Pears soap was a high-end soap that had a very English look and feel, Sandal Soap was regally Indian; sandalwood signalled luxury, and bathing with such soap made one feel like a princess!

It is only recently that I also learned about the fascinating history of this soap.

The saga goes back to the First World War.

But going back further, the kingdom of Mysore was the largest producer of sandalwood in the world. In the 1700s the largest buyer of sandalwood from Mysore was China, where the wood was used to make furniture for the affluent and also used in traditional medicine. In the early 1800s Germany became one of the main buyers of sandalwood for its oil. The Germans already had the know-how for distilling the oil from the wood. At that time Mysore was under British administration; sandalwood was a state monopoly. By the end of the 1800s the demand for sandalwood had risen considerably and it became an important source of public revenue. The demand continued to grow when the British restored the state of Mysore to the ruling Wadiyar dynasty. Sandalwood auctions were held which were attended by representatives of leading international perfumery houses. The process of sandalwood distillation to manufacture oil had, by then, been mastered by German chemists.

The outbreak of World War I in 1914 caused huge disruptions in international trade. Sandalwood exports to Germany were suspended, local auctions of the wood were stopped. With large stocks of sandalwood piling up, and no buyers, the revenue of Mysore State was adversely impacted. The Maharaja of Mysore realized that if the oil from the wood could be distilled to meet international standards, the extract could be exported. This it would be easier than transporting wood, and more lucrative. This was smart thinking!

For the execution of the idea the Maharaja selected Alfred Chatterton who had been principal of the college of engineering in Madras, and appointed him as the Director of Industries in Mysore state. Chatterton teamed up with two English chemistry professors from the Indian Institute of Science in Bangalore to experiment with distilling sandal oil in a lab. After extensive experiments and trials, the team finally discovered the right process to extract sandal oil. They continued to refine the process until they created a  product that would meet international standards. Now it was time to move from the lab to a larger scale of production.

A factory, headed by Chatterton, was opened in Mysore. It was called the Mysore Sandalwood Oil Factory. Production began, and by 1916, high-quality sandalwood oil  was being produced and exported to London. A second factory was opened in Bangalore, adding new equipment and machinery, and soon a third larger factory opened, also in Mysore. Chatterton remained Director for six years during which time he established what was then the largest sandal oil distillery in the world.

Mysore retained a near monopoly in the sandal oil market until about 1930, when it was challenged by Australian sandalwood oil.  

Until then the oil was used primarily in perfume making. But a foreign guest presented the Maharaja of Mysore Krishnaraja Wadiyar IV with a pack of soaps made by using sandalwood oil. Ironically the oil used for the soap had been produced in Mysore! The Maharaja saw an opportunity and discussed this with his trusted and foresighted Dewan Sir M. Visvesvaraya. Both of them were keen to encourage industrial development in the state. They agreed that manufacturing sandalwood soaps would provide such an opportunity. Visvesvaraya was a perfectionist; he wanted that the soap should be of the best quality, but also not so expensive that its market would be limited. He invited technical experts from Mumbai to start experiments on the premises of the Indian Institute of Science (IISc) in Bangalore. He also identified a researcher working in IISc. This was SG Shastry who had obtained a degree in Industrial Chemistry from England. Now he was sent to London to get advanced training in soap and perfume technology. Upon his return with the knowhow to incorporate pure sandalwood oil in soaps, the Maharaja set up The Government Soap Factory near Cubbon Park in Bangalore, and here began production of India’s first sandal soap. The first batch of soaps was produced in 1918. It was simply called Mysore Sandal Soap. The same year, another oil extraction factory was set up at Mysore to ensure a steady supply of sandalwood oil to the soap making unit.  

But how was this new soap to stand out among the many soaps already in the market? SG Shastry proved to be as astute a marketer as he was a chemist! All the other soaps then were traditionally rectangular in shape and usually wrapped in colourful paper. Shastry felt that this soap should reflect its cultural heritage. To start with, this soap was oval in shape. In its centre was embossed the logo of the factory which depicted Sharaba, a mythological creature which had a lion’s body with an elephant’s head. This creature stood for wisdom strength and courage, which also represented the philosophy of Mysore state. It was felt that the soap needed to be dignified with a unique packing. The aromatic soap was first wrapped in white tissue paper, as a piece of jewellery would be, and then placed in a rectangular box printed with floral designs in tasteful colours.  Every box also carried the printed message Srigandhada Tavarininda (from the maternal home of sandalwood).

The next step was marketing this soap as a unique product. The soap was advertised through different channels—neon signboards, half page ads in major newspapers, and even match boxes and tram tickets with pictures of the soap carton. The promotion extended overseas. An exhibition was arranged in England; the soap was ceremoniously presented to Queen Victoria who liked the fragrance and ordered more for her family. A mark of its popularity was that its competitors used to mock it as My-sore soap! Meanwhile the soap was becoming a household name in Mysore.

The Mysore Sandal Soap has retained its popularity, and its niche as the first indigenous sandal soap with Sandal Note as its fragrance, along with other essential oils. Today the soap is manufactured by the company called Karnataka Soaps and Detergent Ltd (KSDL). In 2006 the brand received a GI (Geographical Indication) tag. It remains an iconic symbol of majesty and luxury that can be enjoyed by all.

–Mamata

A Giggle of Joeys: Celebrating Clowns

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Joseph Grimaldi

This past weekend saw an unusual gathering in a church in East London. This was not a congregation of formally dressed people for a service, nor a sombre group of people attending a funeral. The church was crowded with clowns—in full ‘motley’ (costume of raggy baggy clothes and oversized shoes) and ‘slap’ (make up). The service began with a parade of the clowns down the aisle to the notes of the organ, followed by a memorial speech by the priest.

This was the Annual Grimaldi Memorial Service which takes place every year on the first Sunday of February in Haggerston, Hackney, London. The tradition began in 1946, as a memorial service to honour the greatest British clown Joseph Grimaldi, and it continues to this day as a service to celebrate all Clowns, and to honour the clowns who died in the previous year. The service used to be held at Holy Trinity Church, where there is a shrine with a commemorative stained glass window to honour Grimaldi, but has recently switched to Haggerston while the Holy Trinity Church is under renovation.

Who was Grimaldi and what is his claim to fame? Grimaldi is considered to be the greatest British clown and the father of modern European clowning.

Joseph Grimaldi was born in 1778 and brought up in the world of theatre. His father was an actor and dancer by profession, but in personal life he was cruel and sadistic with his own children, as well as his students at the dance school where he also taught. Despite a troubled childhood, Joseph grew up to be a kind-hearted and dedicated person. He did however inherit his father’s theatrical talent. He started out as an actor and a dancer in an age when pantomimes were the popular genre. Grimaldi made his first appearance as a clown in 1800 in a pantomime at Sadler’s Wells theatre. By the next season, he had made a huge impact. This was the Regency era of the early 1800s, when only three London theatres were permitted to have shows with dialogues onstage. Thus pantomimes which had only songs and physical movements were the main form of entertainment. This genre gave Grimaldi great scope for improvising, and growing as a clown. He brought something new to the traditional slapstick routine of clowns. He transformed the role of a clown from that of a rustic fool to the central character of a metropolitan pantomime. He did away with the pantomime mask which was the norm then, and wore distinctive make up with a white face, bulbous red nose and exaggerated painted facial features. He perfected slapstick antics, catchphrases, and became celebrated for his acrobatic skills, wild facial expressions, and often wicked stunts onstage. Grimaldi created the ‘modern clown’.  His pet name ‘Joey’ became the identity of all clowns and continues to be the nickname for a clown. Grimaldi’s clown transformed the pantomime into a respectable and fashionable form of theatre.

In a career spanning nearly thirty years, Grimaldi performed regularly at Sadler’s Wells, the Covent Garden Theatre, and Theatre Royal in London. He also toured across the country. Among his many admirers were Lord Byron William Hazlitt, and Charles Dickens who also wrote a biography of Grimaldi.

His success brought him great wealth but an extravagant lifestyle depleted his resources. The intense physical exertion that his performances entailed also took a toll on his health. He made his final public appearance in 1928. Subsequently he fell into poverty and depression and relied on charity for the rest of his life. Joking about his struggles he wrote in his autobiography “I may make you laugh at night, but I am Grim-all-day”.  Grimaldi died in 1837.   

While Joseph Grimaldi is credited as creating an enduring persona that is synonymous with the word ‘clown’, the character combining humour, satire and tragedy has been part of many cultures for many centuries, in one form or another. The word “clown” itself goes back at least as far as the 16th century; etymologists speculate that it comes from a German word meaning ‘country bumpkin’.

In ancient civilizations of Egypt, Greece, Rome and China these characters were integral to religious ceremonies as well as secular entertainment. They were what we describe as Jesters. The jesters of imperial courts could express their opinions freely, weaving political commentary and social satire under the guise of mockery and irony.

As the circus developed in the 19th century, the clowns with the white-faced make-up came to play a definite role in it—entertaining audiences with songs and long monologues, as well as acts that incorporated singing dancing, jokes and tricks. While animal performances have been banned in circuses today, the clown continues to have a role. However, the circus itself is losing the mass popularity it once enjoyed. But in recent times the clown as a profession is finding new avenues.

Today’s clowns may perform in a wide variety of contexts outside the circus ring. They also do more than entertain.

The medical profession is recognizing the therapeutic benefit of humour, and there is a growing band of medical clowns who support clinical and psychosocial healthcare by performing in hospitals and geriatric-care facilities. Remember Patch Adams sensitively portrayed in the film by Robin Williams? 

Rebel Clowns are found in political action. They reinterpret the act of protest through absurdity, with the objective to undermine authority and disrupt. These come together under the umbrella of groups like the Rebel Clown Collective of individuals who explore clowning as a form of creative protest.

Humanitarian Clowns go to areas of crisis and conflict to interact with communities affected by dire natural or political situations. Clowns Without Borders is one such non-profit organization that organizes such visits.

As with any other profession this one too requires training. Aspiring clowns have to learn many skills including pantomime, dance, theatrical improvisation, and acrobatics. Theatre schools and even universities offer multi-disciplinary exposure to students including classical acting techniques, interdisciplinary circus arts and dance, physical comedy, acrobatics, yoga, stage combat, juggling and storytelling.

Thus the legacy of Joseph Grimaldi continues in its traditional as well as contemporary forms. The Annual Grimaldi Memorial Service, now in its seventieth year, is a testament to this, and as the Vicar who officiated at this service reiterated “a reminder that to be able to laugh about the joys and sorrows of life is something we all appreciate, and our prayer is that clowns everywhere may help us to do this.”  

–Mamata

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