Category: Mamata Pandya

The Healing Touch

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Almost all of us have been, at one time or another, a patient or the caregiver to a patient. And perhaps one of the enduring memories (good or bad) of that experience may be that of the doctor who treated. From the days of Hippocrates, known as the Father of Medicine, the ‘doctor’ is one of the key actors in the story of life and death.

Society of Bedside Medicine Logo

There was a time, not all that long ago, when the “family doctor” was the first and last word in attending to every member of the family, from babies to the elders. Most of these are still remembered, not so much for their specialized skills, as for their comforting presence and availability, and their personal engagement with the patient. In most cases, the patient was known to the doctor from childhood onwards. Thus the diagnosis and treatment was closely linked not just to the physical, but also to the psychological aspects. Often it was ‘much less about specific diagnosis than it was about knowing the person in front of you and the illness they have, and sometimes the outcome depended much less on the nature of the illness than on the nature of the patient.’

Over time, with advances in the science of medicine, and the new developments in technology that enables more accuracy and depth of diagnostic tests, the medical profession started becoming more and more dependent on these tools. So much so, that in recent times, the first visit to the doctor results in returning with a list of “tests”, based on the results of which, the doctor would begin, at the next visit, to even “look at” the patient, let alone proceed further in diagnosis and treatment. No doubt these advances have led to a deeper understanding of disease and medical conditions, and have hugely benefitted their treatment.  But such advances have made modern medicine so high-tech, research-oriented, data-driven and time-crunched, that somewhere along the way, this has led to the ebbing of the “human touch”, as it were, in the relationship between doctor and patient.

There is however, a section of the medical profession which is promoting the revival of the practice of this ‘human touch’. They believe that physical examination is a key to developing trust between patient and physician. Dr Abraham Verghese is a passionate and leading advocate of this school of thought.

Dr Abraham Verghese is perhaps better known as an author. He became known for his book Cutting for Stone, and his recent book The Covenant of Water has been acclaimed. What is perhaps less widely known is that Dr Verghese is a practicing physician and teacher of medicine, who strongly endorses as well as practices what he calls ‘the ritual of the physical exam’ as the most important aspect of developing trust between patient and physician. He believes that the physical exam is a humanistic ritual that builds trust and creates the crucial bond between physician and patient—a bond that is at the core of quality health care

Abraham Verghese started his medical education in Ethiopia and completed it in India at the Madras Medical College, both places which followed the British system of medical education that put great emphasis on learning to read the body as a text. In an interview he recalled that he had the most wonderful teachers who were incredibly skilled at reading the body as a text. He feel that this is a dying art today. We are getting so enamoured with the data and the images, the CAT scan and the MRI. But sometimes we can lose sight of the human being. …When what patients really need is something simpler and they need to be listened to, they need to be cared for. 

Even as he follows this practice as a sacred ritual, Dr Verghese has been working to institutionalize this in the United States where he has worked for several decades. He founded the Center for Medical Humanities and Ethics at the University of Texas, San Antonio where the motto was ‘Imagining the Patient’s Experience’. He is now a  professor for the Theory and Practice of Medicine at Stanford, where his old-fashioned weekly rounds have inspired a new initiative, the Stanford 25, teaching 25 fundamental physical exam skills and their diagnostic benefits to interns. Verghese feels that doctors spend an astonishing among of time in front of the monitor charting in the electronic medical record, moving patients through the system, examining tests results. In short, bedside skills have plummeted in inverse proportion to the available technology.

The objective of this initiative is to emphasize and improve bedside examination skills in students and residents in internal medicine, and advocating for a similar national effort at all medical schools. Verghese himself teaches students at patients’ bedsides instead of around a table. As he says: I still find the best way to understand a hospitalized patient is not by staring at the computer screen but by going to see the patient; it’s only at the bedside that I can figure out what is important. A part of you has to be objective and yet you have to sort of try to imagine what the patient is going through.

This approach has sparked a movement of Bedside Medicine which believes that the bedside encounter between a patient and physician is central to the practice of medicine. There is also The Society of Bedside Medicine, a mission-based global community of clinician educators dedicated to bedside teaching and improving physical examination and diagnostic skills. Its purpose is to foster a culture of Bedside Medicine through deliberate practice and teaching to encourage innovation in education and research on the role of the clinical encounter in 21st-century medicine.

For many of us who wish for the return to the ‘family doctor’ in an age when this is almost an extinct species, the Bedside Medicine movement spells a ray of hope. This week is celebrated in America as National Physicians Week. In India also we mark Doctor’s Day on 1 July. While this day is marked by thanking doctors, it may also be a good time for physicians to remind themselves of the sacred bonds between the patient and the healer. In the words of Dr. Verghese At its very nature, the experience of medicine, the experience of being a patient, is very much a human experience—patients require the best of our science, but they don’t stop requiring the Samaritan function.

–Mamata

Namer of Clouds: Luke Howard

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Cloud water colour by Luke Howard https://blog.sciencemuseum.org.uk/

23 March is World Meteorology Day. A day when there will be many scientific discourses on the science of the atmosphere and the weather. While not many adults may look up at the sky and marvel at the beauty of clouds as they drift up high, children will look up and imagine, in the continuously changing cloud shapes, everything from elephants to cotton candy! Perhaps few will make any links between the poems and paintings of this beauty with any form of scientific study.

While clouds are almost as old as the earth when it was formed, the science of clouds is much younger. Before the 19th century, the general understanding was that each cloud was unique, unclassifiable and in a state of temporary existence. Instead of strict descriptions clouds, were recorded by colour or individual interpretation. The scientific study of clouds may have said to have begun at the dawn of the nineteenth century, when a young man did more than admire the shapes of clouds, and set out to observe, study and devise a classification system for clouds. This was Luke Howard a London pharmacist and amateur, but ardent, sky gazer.

Luke Howard was born in London on 28 November 1772, the first child of a successful businessman. When he completed school Luke was apprenticed to a retail chemist, and went on to develop his own business, setting up a firm that manufactured pharmaceutical chemicals. While he ran his business, Luke also indulged his childhood fascination for nature, and especially the numerous facets of weather. He built a laboratory at home to observe, collect weather-related data and analyse this; he also maintained meticulous records of his observations.

In 1802 the modest young Luke made a presentation to a small gathering of young science-minded intellectuals in London who called themselves The Askesian Society. The lecture was titled On the Modification of Clouds (Modification referring to classification). In the talk, Howard proposed a common system for naming the recognisable forms of clouds.  In order to enable the meteorologist to apply the key of analysis to the experience of others, as well as to record his own with brevity and precision, it may perhaps be allowable to introduce a methodical nomenclature, applicable to the various forms of suspended water, or, in other words, to the modification of cloud.

Howard proposed a common vocabulary to describe different forms of clouds. The proposed system used Latin names like those that were being used for plants and animals in the Linnaean system. Combining detailed observations with imagination Howard introduced three basic cloud types:

Cirrus (Latin for ‘a curl of hair’) which he described as “parallel, flexuous or diverging fabrics, extensible in any or all directions”.

Cumulus (meaning ‘heap’), which he described as “convex conical heaps, increasing upward from a horizontal base”.

Stratus (meaning ‘something spread’), which he described as “a widely extended, continuous, horizontal sheet, increasing from below”.

He combined these names to form four more cloud types:
Cirro-cumulus, which he described as “small, well-defined roundish masses, in close horizontal arrangement”; Cirro-stratus, which he described as “horizontal or slightly inclined masses, attenuated towards a part or the whole of their circumference, bent downward, or undulated, separate, or in groups consisting of small clouds having these characters”; Cumulostratus, which he described as “the cirrostratus blended with the cumulus, and either appearing intermixed with the heaps of the latter, or super-adding a widespread structure to its base” and Cumulo-cirro-stratus or Nimbus, which he called the rain cloud, “a cloud or system of clouds from which rain is falling”. He described it as “a horizontal sheet, above which the cirrus spreads, while the cumulus enters it laterally and from beneath”. 

This was a historic lecture for many reasons. His classification brought a sense of order and understanding to a subject that had lacked coordinated thought. There were at the time no documented theories as to how pressure, temperature, rainfall and clouds might be related. Howard’s observations and classification marked the beginning of meteorology, a previously unrecognized area of natural science. The three families he proposed—Stratus, Cumulus and Cirrus , are today included as examples of the ten main cloud types – known as the cloud genera, which are defined in terms of their shapes, their altitudes and whether they are precipitation bearing. Howard’s simple, science-based system of classification was accepted by the international scientific community, and the terms that he coined are still used by the meteorological community across the world.

Howard was not just an observer and recorder, he was also skilled at painting skyscapes with clouds. He was however not adept at painting landscapes and people and a painter friend used to fill in these to complete the picture. He used these paintings to illustrate his talks and publications about cloud classification. Howard’s 32 page cloud book The Modifications of Clouds, published in 1803, is illustrated with his water colours.

Even as Luke Howard was studying clouds, for three decades he also kept daily recordings of temperature, rainfall, and atmospheric pressure in and around London. His comparison of the data allowed him to detect, describe, and analyse the fact that average temperatures are higher in cities than in the countryside. As he described it, the temperature of the city is not to be considered as that of the climate; it partakes too much of an artificial warmth, induced by its structure, by a crowded population, and the consumption of great quantities of fuel in fires. Through his observations Howard was the first to recognise the effect that urban areas have on local climate, many decades before the phenomenon of Urban Heat Islands became the hot topic that it is today.

He published his findings for his “fellow citizens” as volumes titled The Climate of London deduced from Meteorological Observations at different places in the Neighbourhood of the Metropolis in 1818 and 1820, followed by an extensive second edition in 1833. Howard thus became one of the pioneers of urban climate studies.

Luke Howard was elected a Fellow of the Royal Society on 8 March 1821 and joined the British (now Royal) Meteorological Society on 7 May 1850, only a month after the society was founded. He died in London on 21 March 1864.

As we look up at the clouds in the sky, let us remember the one who gave them names.

–Mamata

New Superfood: Popcorn

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What is a whole grain high in dietary fibre, contains protein, vitamins and minerals, is low in fat and sugar, contains no cholesterol, is gluten-free, and helps boost heart health? Among the ever increasing list of ‘super foods’ is, what sounds an unlikely candidate. It is popcorn!

The snack that is commonly associated with brimming buckets in movie theatres and the overflowing bowls within easy reach of couch potatoes has been generally labelled as ‘junk food’. The fluffy crunchy nibbles have more to their history than their addictive aroma and innumerable flavours.

While the most common association of popcorn is with all things quintessentially American, the roots (literally) of its mother grain do not lie there. When we use the word ‘popcorn’ it usually refers to puffed kernels of corn. The word, in fact, refers to a whole grain, which belongs to a group of seeds that come from crops that include barley, millet, oats, rice, and wheat. Popcorn is a strain of maize characterized by especially starchy kernels with hard kernel walls, which help internal pressure build when placed over heat.

This was one of the first variations of maize cultivated from teosinte, a wild grass, in Central America about 8,000 years ago. The popcorn variety of maize was domesticated by Pre-Columbian indigenous peoples by 5000 B.C.E. It is believed that the first use of wild and early cultivated corn was popping. Early Spanish invaders to the Central and South America recorded their discovery of this multi-use maize. Ceremonies of the Aztec Indians involved the use of popcorn, not only as food but also as adornments, in ceremonial head dresses and, necklaces, and as offerings to their gods.

There is also evidence to indicate that the Native Americans also knew of, and consumed this form of popcorn maize. In the early 1600s European explorers who began travelling to the New World recorded that the Iroquois Native Indians in the Great Lakes region popped corn with heated sand in a pottery vessel and used it to make popcorn soup, among other things.

The folklore of some Native American tribes told of spirits who lived inside each kernel of popcorn. The spirits were quiet and content to live on their own, but grew angry if their houses were heated. The hotter their homes became, the angrier they would become, shaking the kernels until the heat was too much. Finally, they would burst out of their homes and into the air as a disgruntled puff of steam.

What is the science behind the pop? A kernel of popcorn contains a small amount of water stored inside a circle of soft starch. The soft starch is surrounded by the kernel’s hard outer surface. As the kernel heats up, the water expands, building pressure against the hard starch surface. Eventually, this outer layer gives way, causing the popcorn to explode. As it explodes, the soft starch inside the popcorn becomes inflated and bursts, turning the kernel inside out. The steam inside the kernel is released, and the popcorn is popped, hot and ready to eat.

The discovery of the exploding kernel may have reached the early colonial settlers to the new World, who were probably the earliest European-American popcorn makers. They tried several methods of popping corn—throwing kernels into hot ashes, cooking popcorn in kettles filled with hot lard or butter, or cooking over an open fire in a wire box with a long handle. By the mid-1800s popcorn became a favourite snack. But it remained largely a home-grown crop used for family consumption. 

In the 1820s it began to be commercially sold throughout the Eastern United States under the name Pearl or Nonpareil. By the 1840s the popularity had spread across the continent. By 1848 the word ‘popcorn’ was included in John Russell Bartlett’s Dictionary of Americanisms. It would be another few decades before the large-scale production of popcorn became possible. This happened when a Chicago entrepreneur named Charles Cretors built the first commercial popcorn-popping machine. Starting with a peanut roasting machine, Cretors went on to develop a machine powered by steam that ensured even heating, and popping, of popcorn kernels. One of the first such machines for popping corn appeared in 1885. Since the machine was mobile, and could mass-produce popcorn without a kitchen, the invention also increased the amount of people who had access to popcorn and thus, the popularity of the snack in America.

Popcorn really caught on during the 1890s. Street vendors, pushing steam or gas-powered poppers, became a common sight at circuses, fairs, and parks. By 1900, the enterprising Cretors introduced a horse-drawn popcorn wagon, and initiated a massive popcorn wave.  In fact, there was really only one entertainment site where the snack was absent: the theaters. Theatre owners felt that the buttery snack would stain their carpets, and the crunching would be a noisy distraction; this was still the age of silent films. Talking movies made their debut in 1927, greatly increasing movie-going audiences, and also customers for in-house snacks. As theatres were still hesitant to install popcorn machines, business for street vendors boomed. They brought their popcorn machines and sold just outside the theatre. Some theatres banned popcorn inside, which increased its attraction! 

The theatres had practical reasons for the not installing popcorn machines. They lacked proper ventilation, which would lead to a build-up of smoky popcorn odours. However, with increasing demand for popcorn they initially leased ‘lobby privileges’ to vendors who could sell there for a daily fee, and whose business continued to boom. Until the theatre owners finally realized the kind of profits that they were missing by not having their own popcorn machines, and went on to make and sell popcorn in the lobby. This proved to be timely; as America plunged into the Great Depression in the early 1930s, movies and a bag of popcorn was all that most families could afford for entertainment. Thus when many businesses collapsed the movie-popcorn combination thrived. And as they say, that was the turning point. Ever since, and up till this day, movie theatre lobbies are inextricably linked with the smell of hot popcorn, in many parts of the world!  

The advent of television in the 1950s made a big dent in movie-going and popcorn consumption. That is until people started making popcorn at home, leading once again to a surge in consumption. The introduction of the microwave, and micro-waveable popcorn was as significant a milestone in its history as was Charles Cretors’ first commercial popcorn-popping machine.  

America continues to be the largest consumer of popcorn in the world. So deeply is this snack entrenched in their lives that Americans have declared a National Popcorn Day to be celebrated on January 19 every year, and a National Popcorn Lovers Day on 14 March. Today popcorn is a favourite snack across the world. From the utterly butterly delicious plain popcorn, to a variety of flavoured ones, everyone has their favourite. Surely a good reason for all popcorn lovers to celebrate!

As a huge popcorn fan myself, cheers to happy Popcorn Lovers Day!

–Mamata

A DAY TO REFLECT

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

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

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

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

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

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

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

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

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

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

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

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

–Mamata and Meena

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

Image: UN.org

An Extra(ordinary) Day!

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When we were in school it was a great novelty to know, or know of, someone who was born on 29 February. There was much banter and joking about celebrating a birthday only once in four years, and therefore being that much younger than others born in the same year! This was about as much as we knew about the phenomenon that was called Leap Year.

Many leap years later, when I realized that this Thursday happens to be the 29th of February, curiosity prompted me to dig a little deeper into the why and how of Leap Years.

My first discovery was that there was a fair amount of solid science, as well as history, behind how this extra day came to be added to the calendar every four years. 

A regular calendar year as per the Gregorian calendar that is most widely followed, normally has 365 days. This is an approximation of time that it takes the Earth to orbit the sun. In reality it takes approximately 365.25 days (more precisely 365 days, 5 hours, 48 minutes and 46 seconds) for Earth to complete a full orbit around the sun. It would be hard, practically, to add a quarter of a day into a calendar every year. Thus while we follow a 365 day calendar for three years, the quarters add up to a full day every fourth year, which is when the extra leap day is added to February, the shortest month of the calendar, making it a 29-day month. In other words, leap years keep the calendar lined up with the Earth’s actual orbit.

This addition is important because it helps to adjust the Gregorian calendar to the solar calendar, so that we remain in sync with the seasons, marking the spring and autumn equinoxes at the same time each year. Put simply, these additional 24 hours are built into the calendar to ensure that it stays in line with the Earth’s movement around the sun. If this difference was not accounted for, then every year the gap between a calendar year and a solar year would widen by over five and a half hours, and over millennia it would shift the timing of the seasons. It has been calculated that in around 700 years the summer in the Northern Hemisphere would begin in December instead of June. 

In other words, the insertion of an extra day is rooted in a complex combination of time-keeping, astronomy and their alignment through mathematics. Interestingly, the insertion of days in a calendar, (known as intercalation) has been tried across civilizations, in an attempt to ensure compatibility between that the lunar and solar schedules, so as to maintain consistency with the seasons. The ancient Egyptian calendar was composed of twelve 30-day months with 5 days appended at the end of every year. In the Chinese calendar, an extra month is added every three years when a “double spring” is celebrated. In the Hindu and Hebrew calendars also, a month is added every three years or so, following the moon’s 19-year cycle of phases.

And then of course is the addition of the “leap day” in the Gregorian calendar every four years. But why the name “leap day” and “leap year?”

The name “leap” comes from the fact that from March onward, each date of a leap year moves forward by an extra day from the previous year. Normally, the same date only moves forward by a single day between consecutive years. For example, March 1, 2023 was a Wednesday, and in a normal year, it would fall on a Thursday. But in 2024, it will fall on a Friday. At the same time, during leap years, January, April and July start on the same day. This year it is a Monday.

The “leaping” of days and years while not scientifically understood by a lot of people was curious enough to generate unusual responses. Over the years, a variety of customs began to be associated with this day. Interestingly, several of these are associated with romance and marriage.

According to lore, in fifth century Ireland, St. Brigit lamented to St. Patrick about the fact that men always did the proposing while women were not permitted to propose marriage to men. Thus St. Patrick designated a day when tables could be turned, but ensured that this would not occur too frequently! This was to be 29 February, once every four years. Thus St. Patrick designated the only day that does not occur annually, February 29, as a day on which women would be allowed to propose to men, and called it Ladies Privilege day. While St. Brigid is usually associated with fertility, care for living things and peace-making, she may also be one of the earliest feminists! There was also a condition attached that if a lady’s proposal was refused, to compensate for her disappointment, the woman would have to be given a gift of silk gloves, a gown or a coat.

The tradition crossed the Irish Sea and reached England and Scotland, and onwards to parts of Europe. In some places, Leap Day became known as Bachelor’s Day. In Scotland the Ladies Privilege tradition was made a law by Queen Margaret in 1288, with the added caveat that women had to wear a red petticoat when proposing!

In Denmark the man who refused a proposal had to give the proposer twelve pairs of gloves, perhaps to help her hide her embarrassment that she was not wearing an engagement ring.  In Finland, the rebuffed lady was to be given a gift of fabric to make a skirt.

Quite the reverse in Greece where it is traditionally believed to be unlucky to get married during a leap year, especially on leap day, because it was feared that it would end in divorce.

In Reggio Emilia, a province in northern Italy, a leap year is commonly known as l’ann d’ la baleina or the ‘whale’s year’. Italians in this region believe that whales give birth only during leap years. In Scotland leap year is considered unfavourable for farmers, as per the old rhyme “Leap year was never a good sheep year.”

And in France, the tradition on this day, is to read a satirical newspaper called La Bougie du Sapeur (Sapper’s Candle). Named after a French comic book character supposed to have been born on a leap day, the newspaper was first published on Leap Day in 1980, and is only published on this day every Leap Year. This is the world’s least frequently published newspaper ever, but the highest selling French paper in a single day. In 2020 it sold 200,000 copies! Perhaps it may break its own record this year.

And last but not the least, the day marks a 4-in-1 celebration for all Leaplings–people born on 29 February. There is an Honor Society of Leap Year Day Babies, an exclusive club indeed. And Leaplings have the added privilege of choosing whether to celebrate their birthday on 28 February or 1 March for the interim three years!

Happy Leap Day to all!

–Mamata

Wetland in a Dry Land

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At first glance the landscape looks like ‘waste land’. Miles of flat land with dry dusty soil punctuated only by the thorny bushes of Prosopis juliflora. The stubble of what seems to be dry remains of grass are barely noticeable. Ironically, we are driving through what is one of India’s unique ecosystems—the Banni grassland. Spread across almost 3000 sq km in the Kachchh district of Gujarat, it is believed that the land here was formed from sediments that were deposited by Indus and other rivers thousands of years ago. The rivers changed course, and the once fertile land gradually turned into a vast arid stretch. Today the region of Kachchh is usually associated with the word rann or desert. However this rann is far more than the textbook description of a desert. The Rann ecosystem of Kachchh is unique, with characteristic landforms, biogeography, flora, and fauna. And though the flat saline stretches are the predominant sight for a large part of the year, these conceal many natural depressions which are transformed into water bodies during and after the monsoon rains. It is these wetlands, within the arid land, that transform into ecosystems themselves, with their special features and creatures.

The local language of the region has four terms to describe these wetlands. The smallest waterbody is called kar, the one bigger than kar is called chhachh, the next bigger one is called thathh, and the biggest is called dhandh. The size of each of these seasonal freshwater wetlands during any given year depends on the amount of rainfall received in that year.

I recently had a chance to visit the largest of these seasonal wetlands called Chhari Dhandh. Spread over around 10 sq km, this water body plays host to tens of thousands of migratory birds who traverse many thousands of miles, as they journey from the frozen steppes of Siberia, crossing the mighty Himalaya, to spend the winter months here. The wetlands are located on the flyway of Palearctic migratory birds who arrive in late August and remain till March, using the ecosystem for foraging, roosting, resting and building reserves for the long return flight back to their summering grounds.  

The water body hosts a huge concentration of water fowl. The drying of the soil due to evapotranspiration after the monsoon rains have receded, and the high salt content in the soil create a unique saline grassland ecosystem that supports a variety of grass species and shrubs that are a vital source of food for important bird species, as well as suitable roosting sites for a variety of birds including lapwings and coursers. The grasses also provide essential nutrients for the livestock of the Banni region, which is renowned for its milk and dairy products.

Visiting the wetland at what is almost the end of the season, we missed the flamingoes, but were rewarded with the sight of thousands of common cranes and hundreds of pelicans, as well as a number of raptors.  

Two birds make their presence best felt in this wetland. The flocks of flamingoes that paint the landscape pink were no longer in residence, but the Common cranes were there in abundance. Their presence was evident all along the edges of the flats, well before the bumpy dusty track ended at the water body. As the vehicle made its dusty way along the track, the seemingly small conglomeration of tiny dots in the distance turned into swathes of smooth wings and tails as hundreds of birds rose as one graceful swoop into the air where they glided on to settle back to earth further on.

These are but short hops for the Common crane who undertakes a marathon flight from Central Asia and Mongolia to winter in the wetlands of Kachchh. The Common crane is a large slate-grey bird, with a long neck, beak and legs. The forehead and the region between the eye and the beak on the side of the head are blackish with a bare red crown and a distinct white streak extending from the eyes to the upper back. The neck, chin and throat are dark grey. The flight feathers are black, with the longest inner ones forming a drooping bushy cloak over the tail when the bird is standing.

This is a shy bird that takes off as soon as it senses that it is being approached. Before taking to the air it runs for a few metres with its wings spread out before it takes to the air. Once in the air, the birds often fly in V-formation with outstretched neck, and stiff wing beats. The flight is smooth and unhurried and makes for a beautiful moving picture high up in the sky. This bird has a wide repertoire of calls, including a loud trumpeting, which carry over long distances.

Common cranes live in large and small flocks. They spend the evening and night near the water body. They leave early in the morning to feed in the adjoining grasslands, and fields on tender shoots and roots, and insects, go back to the water at mid-day, and return in the afternoon to continue feeding until dusk. The feeding flock is always watchful, with a couple of designated ‘sentries’ that immediately alert them in case of any threat, whereupon they take flight. A spectacular flight indeed.

We were lucky to see this sight, along with flocks of pelicans at Chhari Dhandh. During a good rainfall year, the winter season in Chhari Dhandh sees up to 40,000 Common cranes and thousands of pelicans along with a number of other waterfowl, raptors and other birds which include about a dozen globally threatened species and a similar number of near-threatened species as per the IUCN. The area has been identified as an Important Birding Area in India.    

Recognizing the conservation significance the wetland of Chhari Dhandh covering an area of 227 sq km was declared as a Conservation Reserve in 2008. The Government notification towards awarding this status noted that “given its ecological, faunal, floral, geomorphological, natural, and zoological significance, the aim of declaring Chhari Dhandh a conservation reserve is to protect, propagate, and develop wildlife and its environment”. This is the first Conservation Reserve in Gujarat.

A wetland well worth conserving and celebrating.

–Mamata

A Week of Celebrations

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Just as the January festivities that heralded the New Year have waned, the early days of February have their own set of celebrations. From Galantines Day and Valentines Day, to Basant Panchami, to the Chinese New Year, this is a week that celebrates new beginnings.

Meena has written about the history of the first two days. The third day, Basant Panchami falls on the fifth day of the Hindu month of Magha. This year this happens to be on 14 February. This auspicious day, marks the first day of spring in the Indian seasonal almanac. This is also the day to pay homage to Saraswati, the goddess of learning, music, arts and wisdom. Homes are decorated with marigold flowers and rice flour rangoli, special food is cooked and distributed to family and neighbours after the traditional puja to invoke year-long blessings of the Goddess for knowledge and progress. Yellow is the colour that marks this celebration of spring—from wearing yellow clothes to the myriads of marigold ornamentations.

Celebrations of another spring festival in another part of the world also commenced this week with joy and fervor. This is the Chinese New Year, which like Basant Panchami, is determined by the lunar calendar. These celebrations, which last for 16 days, commenced on 10 February this year. The Chinese Spring Festival was originally a ceremonial day to pray to gods for a good planting and harvest season. As in all agrarian societies, the entire year was dependent on a good harvest. People also prayed to their ancestors, for their blessings. Even today, Chinese New Year heralds a time of renewal, prosperity, and festivity, not just in China, but for Chinese communities across the world. Celebrations symbolize fresh beginnings and a renewal of familial ties, and it is customary for family members from far and wide to travel to meet up for reunions and gatherings.

The Chinese zodiac follows a twelve-year cycle with each year assigned to an animal. The twelve animals are arranged in this order: Rat, Ox, Tiger, Rabbit, Dragon, Snake, Horse, Goat, Monkey, Rooster, Dog, and Pig. 2024 is the Year of the Dragon according to this zodiac. The dragon holds significant cultural importance in Chinese folklore. The Chinese people deeply cherish the dragon which is believed to represent strength, wisdom and good fortune. The dragon, this year’s Chinese zodiac sign represents power, magic, and the pursuit of one’s desires. Each animal in the zodiac is thought to influence the personality traits and fate of those born that year. Individuals born in the Year of the Dragon are thought to be blessed with good luck.

As in all traditional societies, there are a number of customs that mark the special days. Unlike most festivals which are preceded by a special round of ‘spring cleaning’, in the run-up to Chinese New Year’s day, traditionally bathing was not allowed on this day, as also sweeping  throwing of garbage, a few days prior to this day. This is to make sure that all the good luck is not swept or washed away! On the other hand there is a designated day before the New Year which is dedicated to cleaning so as to sweep the bad luck away and make room for the good. A delicate balance indeed! There are a few other taboos during the New Year period, once again to guard against any ‘seeping changes’. No cutting of hair or nails, no use of sharp objects, no breaking no swearing, cursing or saying unlucky words like ‘death’ or ‘sickness’.

While Indian spring festival is marked by the exuberance and cheer of yellow, it is red that marks the heralding of a new year in China. Houses are decorated with red lanterns, strings of red chilli peppers (real or fake), and red decorations on walls and doors. Red clothes are also a part of the Spring Festival wardrobe. It is believed that the colour red will help to deter evil and demons. Children traditionally receive money in red packets or pockets are they are called. These symbolize the transfer of good fortune from elders to the youngsters. The practice has its origins in folklore.

As the legend goes an evil spirit named Sui would appear on New Year’s Eve and pat the heads of sleeping children three times. This would make the children sick. One couple was playing with their child at bedtime with some coins and left the coins on red paper near the child as it slept. That night when the sprit Sui came it was frightened away by the coins glinting on the red paper. Thus began the tradition of giving children coins in red covers on New Year’s Eve, to guard against evil spirits and for their good health and fortune through the year. The tradition continues to this day.

The other tradition which is closely linked to the celebrations is the bursting of crackers, just as Diwali celebrations are marked in India. This one too has a legend attached. Another mythical beast named Nian who preyed on people and livestock, used to visit villages on New Year’s Eve, forcing people to hide in fear in their houses or escape to the mountains. There are two versions of the story. In one, a young boy burst crackers and scared away the monster. In another, a beggar took refuge in an old woman’s house and promised to save her from the monster. He pasted red papers on the doors and windows and burst crackers at midnight, both of which frightened away the monster. Thus bursting of firecrackers at midnight on New Year’s Eve and again on New Year’s morning has continued to be a tradition associated with this festival.

Ironically, due to safety reasons and air pollution concerns, the Chinese government has banned firecrackers in many cities in China. However there has been a lot of public pressure to allow people to celebrate an ages-old tradition of welcoming the New Year with the sound and light of firecrackers.

On another note, the Chinese government is hoping that the declining fertility rate and falling population numbers which has reached worrisome levels will get a boost with a flood of new babies born in the Year of the Dragon. According to the traits associated with the Chinese zodiac children born in this year will be imbued with strength, intelligence, confidence, and success. Thus it is hoped that parents will hope to conceive and deliver dragon babies in this year!

Whatever the mode of celebration, spring marks new beginnings, hope and freshness. Celebrating red and yellow every day of the year.

–Mamata

Mules: More Than Just Beasts of Burden

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The mule has always borne the brunt of uncomplimentary analogies. Stubborn as a mule, mulish behavior… a synonym for obstinate, pig-headed, refractory, headstrong, wilful, and generally self-willed. This uncomplaining beast of burden has hardly received its fair share of credit. And yet, over centuries it is these silent plodders and sloggers that have been the backbone of many military campaigns.

Mule trains were also the primary means of transporting goods across difficult mountainous terrains, especially in Central Asia. They were ideal pack animals to accompany the trading caravans. In Mughal India Emperor Akbar popularized the use of mules in place of oxen which were commonly used then. He kept stables for mules and expected his officers to keep a certain number of mules. The British were not as impressed with the local mules and imported large numbers of these sturdy workhorses from South Africa and Argentina.

The tables were turned during World War II. By this time the British army was beginning to phase out Animal Transport Companies which used to be an integral part of the army. But the conditions in France where the war was raging required transportation of supplies to remote areas where mechanized vehicles could not reach. Thus the decision was taken that each division in the British Expeditionary Force in France should have an animal transport company made up of mules. 2700 mules were shipped from Bombay to Marseilles; they reached without any losses and successfully operated in France through the bitterly cold winter conditions.

What makes the mule such a sturdy animal? But even before exploring that, what makes a mule?   

A mule is a cross between two species of equine: the horse or pony (Equus caballus) and the domestic donkey (Equus asinus). The word ‘mule’ is generally used for the cross of male donkey and female horse. The cross between a female donkey and male horse, is known as a ‘hinny’. Usually mules do not breed naturally, but are specifically bred. Properly-bred mules are handsomely rugged creatures, larger than donkeys, but more solid than horses, giving them a distinctly different look.

The hybrid of horse and donkey makes for a sturdy combination. Mules are stronger than horses (weight for weight), and have tremendous stamina and resilience. They can sustain on frugal diets. They are exceptionally sure-footed, and have very hard hooves, which enables them to successfully negotiate difficult terrains. Their hide is thicker than that of horses so they can wear a harness and carry heavier loads for longer stretches. They can withstand extremes of temperature, and are relatively less prone to lameness and illness.

The stubborn temperament that makes for the many analogies is in fact more than just a mule being mulish! The obstinacy is a manifestation of a mule’s talent for self-preservation. A mule instinctively follows the path of great care when treading on uncertain terrain. It will instinctively balk when its feel its life is threatened. In looking after itself, it also takes care of the cargo it is laden with, and therefore can be trusted to deliver its cargo, including humans, safely.

The mule’s reputation for obstinacy and bad-temper is not a manifestation of its thick skinned appearance, but on the contrary an indication of its wary nature. A mule is very defensive until it trusts a person, and will kick out as a protective measure, not an act of aggression. Whatever the case, mules kick fast, hard and accurately, and hence are best kept at a safe distance till they are comfortable with what they need to do. The mule cannot be forced to do anything, but must be persuaded to cooperate! And till this happens, the tug of war between man and mule will continue, as will the “stubborn as a mule” epithet.

Mules are highly intelligent, perhaps even more than horses. They are very quick to learn, and have an instinctive grasp of a situations. They just need the right handling. A badly trained and handled mule can be a real problem. A well-trained and handled mule can be obliging, kind, patient, persevering, calm, tolerant, sensible, loyal, affectionate, even playful. Not words usually associated with its legendary truculence!  

Little wonder then that mules have continued to be an important component of the Indian Army. They are invaluable at high altitudes where the road connectivity is very bad, and the terrain impassable in the severe winters. The mules are the lifeline for the army, carrying essential supplies of food, construction material, and arms and ammunition to remote border posts. A mule can carry a load of 100 kg and can cover a distance of 40 km in a day. Mules are often described as the unsung heroes of the Indian Army.

The Indian Army has more than 6000 mules who tirelessly carry out these challenging missions. The mules are divided into 15 units. They are categorized on the basis of the loads they carry. The mules assigned the task of carrying heavy arms and ammunitions are part of the Mule Artillery, while other supplies ranging from food and water, to medicine is transported by the Mule General Service. Each mule has one or two handlers, depending on the load and terrain. There is also a nursing staff with them as they move from place to place. They are fed a fixed ration of 2.55 kg of barley, I kg of chana and 7 gm linseed per day.

Pedongi: A celebrated mule

The recognition of the critical role of mules has been largely overlooked by the army. However, there are some legends shared about exceptional mules and their feats. Perhaps the best known one is that of Pedongi, a mule who carried out her duties in the 1971 war unfazed by the crossfire. She was part of an Animal Transport column captured by the Pakistani army, but managed to escape and cross the border back to an Indian post, carrying Pakistani munitions on her back. Pedongi was honoured by the Indian Army for her bravery, and continued to serve at high altitudes for many years. Pedongi entered the Guinness World Records as the longest serving military mule when she died in 1998. Her contribution continues to be remembered in the Central Army Service Corps officer’s mess lounge which has been named Pedongi in her memory.

Recently there is news that the Indian Army plans to disband its entire Army Transport fleet by 2025 and replace it with drones–unmanned systems that would carry loads in high-altitude areas. It has already reduced its numbers of mountain artillery mules and plans to retire the general service mules. The retired mules will receive commendation cards for their service with the Indian military. The retirement of mules will also mark the end of unique links between man and beast that have contributed to the security of our nation for over a century.  Truly the end of an era!

–Mamata

A Special Date: Kuchchhi Kharek

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It is perhaps the most ancient cultivated tree in the world. Fossil evidence indicates that the date palm has been cultivated in the Middle East and North Africa for at least 5000 years. The tree has a place in mythology of several cultures. The Sumerians believed that the palm tree was the first tree ever created and that it was tended by a godly raven. In ancient Mesopotamia it was called the ‘road to the moon’ and associated with lunar worship. In Egyptian hieroglyphs the tree was used as symbol for year, and its frond as the symbol for a month. The Roman author and naturalist Pliny the Elder believed the tree to be the nesting site of the Phoenix, the self-resurrecting mythological bird.

There are several special botanical features that make the date palm unique among fruit trees. The height can exceed 20 m, and trees survive over a hundred years, and a tree can produce more than 70 kg of fruit a year. To grow and thrive, date palms require scorching dry summers, low humidity, no frost and ample sunshine. As a saying in the Middle East says: The date palm needs for its feet to be in running water and its head in the fires of the sky.

In practical terms, almost every part of the tree provided useful material for construction, roofing and ropes and baskets. Popularly referred to as the ‘tree of life’, ancient civilisations once looked to the date palm for life’s necessities.The soft wood, with its ability to withstand hot, dry conditions was useful for construction of houses, as well as certain parts of dhows, the traditional sailing vessels that carried out much of the maritime trade across the Indian Ocean. The fronds were used for roofing.  The tree also inspired architectural elements. Capitals of columns were carved to resemble palm trees, the form features in artistic mosaics, weaves and embroideries in many ancient cultures.   

And the fruit has long been recognized as a concentrated powerhouse of nutrients. The date has provided vital nourishment for generations living in the hot arid climes of the Middle East and North Africa. Dates are rich in vitamins, high in antioxidants and loaded with fibre. Dates are resilient to pests, do not rot when ripe and can be transported easily. Thus the old Arabic saying: The uses of dates are as many as the days of the year.

The date fruit itself gives the name to its parent tree the date palm—Phoenix dactylifera derived from the Phoenix (perhaps a reference to the mythical bird, as this tree can also regrow after a fire) and dactylifera meaning finger. The date’s English name comes from the Greek word dactulos meaning finger referring to its elongated shape and form.

Dates hold significance in major religions and cultures. In the Middle East and South Asia the fruits symbolize gratitude, generosity and good health and are served at weddings, religious ceremonies and festivals. The Jews considered dates as one of the seven holy fruits and paid special attention to it during their auspicious occasions and festivals. Dates are mentioned more than 50 times in the Bible. In the Holy Bible, palm trees are associated with symbols of prosperity and triumph. One legend says that the date palm was the tree of knowledge of good and evil and the date was the actual fruit (not the apple) that Eve offered to Adam in the Garden of Eden. In Islam the Prophet Muhammad considered dates to be a superior food and encouraged people to break their fasts with them. The date palm is mentioned 22 times in the Quran. Dates are considered a fruit, food, medicine, drink and sweetmeat. Their high sugar content makes them self-preserving and long-lasting. Dried dates can be stored for a long time, and transported easily across seas and deserts. They can be boiled and strained to produce a honey-like syrup, they can be fermented to make date wine. Desert nomads have used dates in traditional health remedies for thousands of years.

While not among the group of highest date growers, India grows 40-50 varieties of dates, both of the soft and dry type. One of the key date-producing regions in the country is Kuchchh in Gujarat. Date palms are believed to have been established in this region around 400-00 years ago. It is speculated that these grew from seeds thrown by pilgrims who visited the Middle East countries for Haj, and traders who also brought back these plants; or Arab gardeners working in the palaces of the local rulers who may have acquired and planted date seeds or shoots. Date varieties have been developed by thousands of years of selection of seedlings and only those possessing desirable characteristics have been propagated. Today there are believed to be around 1.7 million date palms in the area propagated from indigenous seedlings.

While the history of date cultivation here is not as old as that in other parts of the world,Kuchchh is probably the only place in the world where fresh dates are economically cultivated, marketed and consumed. The Kachchhi Kharek or Khalela as it is locally called is unique in that it is the fresh fruit that is eaten. While in most parts of the world dates are allowed to ripen until they become soft, and dark brown or black in colour, the Kuchchhi dates are harvested at the stage when the fruits have matured, accumulated sucrose, and have turned yellow or red, but are still crisp. This stage of harvesting is called the khalal stage. It is usually done just before the monsoon rains reach the region. The colour and crispness gives these dates a distinctive identity, and make for a delicious eating experience.

This identity has been formally recognized with the awarding of the GI Tag to this indigenous variety of dates—the Kuchchhi Kharek. The Geographical Indication Tag (GI Tag) is a sign assigned to products that have a specific geographical origin and possess intrinsic qualities due to said origin. This date is the second fruit from Gujarat to get a GI Tag, the first being the Gir Kesar mango grown in some districts of Saurashtra. The Kesar mango makes the intense heat of the summer bearable, while the Kuchchhi date adds energy and warmth to the nippy days of winter.

A special date indeed!   

–Mamata

Timeless Friendship: Pooh and Pals

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The little bear and his small gang of Hundred Acre Wood friends have captivated children’s imagination for nearly a hundred years. Pooh, along with Tigger, Eeyore, Piglet, Rabbit, Kanga, Roo, Owl, and the little boy Christopher Robin were the literary creations of English writer AA Milne.

Alexander Alan Milne was born in London on 18 January 1882. He studied at Henley House School, a small independent school run by his father. One of the teachers at the school was HG Wells. After earning a degree in mathematics from Cambridge University, AA Milne moved back to London where we worked as assistant editor of the humour magazine Punch for eight years. Despite being a staunch pacifist he was drafted in World War 1 and served for the British army. He was injured in the Battle of Somme; and returned to England suffering from post-traumatic stress caused by his experience in the war. He could not take the busy life of London and moved his family to the countryside outside of East Sussex. As he slowly recovered, he spent a lot of time in the woods in the area with his only son Christopher Robin, nicknamed Billy Moon. These woods became the setting for the forthcoming adventures of the Hundred Acre gang of friends. And the woodland walks planted in AA Milne the roots of the tales of the motley group of anthropomorphic animals. 

How did the woods become populated with these characters whose charm has remained undiminished for a hundred years? Christopher Robin himself was introduced by his father in a poem titled Vespers which was published in 1923. Another poem mentions a Mr Edward Bear, which was the name of the toy bear that Milne had given his son on his first birthday. But a visit to London Zoo where Christopher saw a black bear rescued from Winnipeg in Canada, led to the renaming of Edward the toy bear as Winnie. The christening was complete when Christopher told his father about a swan that he fed every morning, and how, if the swan did not come, Christopher would say “pooh” implying ‘I don’t care!’ Thus, on Christmas Eve 1925, AA Milne’s short story The Wrong Sort of Bees formally introduced Winnie the Pooh, the teddy bear often dragged down the stairs by his owner Christopher Robin. In no time, the big-hearted but slightly slow-witted bear won the hearts of all children, and the child-at-heart. In the stories that followed, the little boy and his bear were joined in their woodland adventures by their equally quirky, but loving, furry and feathered friends.

The pencil illustrations by Milne’s friend Ernest E Shepard brought the characters to life. The association between writer and artist (his old friend who had served together with him in the war) continued through all the books. Shepard based his drawings also on some other stuffed toys that Christopher played with in his childhood. However Pooh bear was based on his own son’s teddy bear named Growler. The original stuffed toys that gave form to Tigger, Eeyore, Piglet, and Kanga are still preserved in the New York Public Library, a bit bedraggled over time, but still tugging at heartstrings. The baby kangaroo stuffed animal (named Roo) was lost in an apple orchard during the 1930s. The toys were taken to the United States in 1947, and remained with Milne’s American publisher EP Dutton until 1987 when they were donated to the New York Public Library to add to its renowned collection of children’s literature. Here they remain in the Library’s permanent exhibition, a bit bedraggled over time, but still tugging at heartstrings.

The first collection of stories Winnie the Pooh was published in October 1926. It was a huge success and helped to introduce the characters to audiences beyond England. The stories with their innate innocence, childhood joys, and idyllic countryside provided comfort in times that still echoed with the brutality of World War I. They also touched upon universal sentiments of friendship and bonding.

The unprecedented success of the books however impacted the childhood of the real Christopher Robin. He was thrust into the discomforting limelight, and grew up resenting the fallout of early fame. This led AA Milne to stop writing Pooh stories after his fourth book, The House at Pooh Corner. However the damage had been done and the relations between father and son continued to remain strained till the end.   

Milne wrote four children’s books that made up the Winnie the Pooh anthology, beginning with the poetry series When We Were Young published in 1924, and the final book The House at Pooh Corner, published in 1928. In the nearly hundred years since, the books have sold millions of copies worldwide, and the characters remain evergreen, and ubiquitous, through animated versions and merchandise which have earned billions of dollars. The exclusive media ownership of the brand was with Disney and Warner Brothers until 2022 when the 95-year copyright lapsed. Pooh and friends are now in the public domain. May they continue to charm and endear themselves for the next hundred years.

So they went off together. But wherever they 
go, and whatever happens to them on the way, in
that enchanted place on the top of the Forest a
little boy and his Bear will always be playing.

The House at Pooh Corner

–Mamata