The Game of Life: Monopoly

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

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

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

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

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

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

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

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

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

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

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

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

–Mamata

Civil-Society Seshan: A Tribute to Jagdeep Chhokar

Mr. TN Seshan’s tenure as Election Commissioner (12 December 1990 to 11 December 1996) changed how we Indians viewed elections—he made free and fair polls a public expectation rather than an exception. The revolution he brought about was to enforce the Rules, provisions and systems that already existed, but no EC before him had acted sufficiently on. The Model Code of Conduct for instance, which political parties routinely flouted, with EC looking in the other direction. He cancelled or postponed elections where the MCC was blatantly violated. He took action to drastically reduce booth capturing, and clean up electoral rolls and reduce bogus voting. He made candidates and parties accountable for their campaign spending and took strong action against black money in elections. He strengthened monitoring of polling stations, and deployed paramilitary forces in sensitive areas. He laid the ground for Voter ID cards. He increased transparency by publishing election schedules and guidelines well in advance.

The man who ‘ate politicians for breakfast’ helped strengthen and deepen Indian democracy.

If Mr. Seshan brought about all these changes through rigorously using his given power as a bureaucrat, Jagdeep Chhokar, did it purely from the outside. He co-founded the Association for Democratic Reforms (ADR) in 1999 along with his colleague Prof Trilochan Sastry and others as an NGO.

ADR’s primary mission is to improve governance and strengthen democracy by bringing transparency and accountability into India’s political and electoral processes. Over the past two decades, it has become one of the most credible civil society voices on issues of electoral reforms, political funding, and the integrity of candidates and parties.

One can see echoes of Mr. Seshan’s work–one of ADR’s most significant contributions has been its role in disclosure of criminal, financial, and educational background of candidates contesting elections. Following a landmark Public Interest Litigation (PIL) filed by ADR, the Supreme Court of India in 2002 mandated that all candidates must file self-sworn affidavits disclosing their criminal records, assets, liabilities, and educational qualifications. This judgment fundamentally changed the way Indian voters access information about their representatives. Since then, ADR, through its platform MyNeta.info, has been collecting, analyzing, and disseminating this information for every state and national election, enabling citizens to make more informed choices.

ADR has also been active in examining political party funding and expenditure, a highly opaque area of Indian democracy. By studying income tax returns and donation reports of political parties, it has consistently highlighted the growing role of unaccounted money in politics. ADR’s reports show that a large proportion of party funding comes from unknown sources, often via electoral bonds or cash donations, which raises concerns about transparency. These findings have been widely cited in media, parliamentary debates, and reform discussions.

Beyond data disclosure, ADR has worked to strengthen electoral reforms in collaboration with the Election Commission of India (ECI), civil society organizations, and policy experts. Its advocacy has covered areas such as decriminalization of politics, regulation of inner-party democracy, curbing misuse of money and muscle power, and improving voter awareness.

Another major initiative is citizen empowerment through voter education. ADR conducts voter awareness campaigns, disseminates easy-to-understand report cards on candidates, and organizes debates and dialogues to promote ethical voting. It also collaborates with other organizations on programs like the National Election Watch (NEW), a network that monitors elections and promotes democratic accountability.

ADR has been central in challenging the electoral bond scheme in courts. In February 2024, the Supreme Court of India struck down the electoral bond scheme as unconstitutional, ordering disclosure of donor identities, amounts, etc.

In essence, ADR’s work has created a data-driven framework for citizen engagement, holding both candidates and political parties accountable. While challenges remain in implementing deeper reforms, ADR has significantly advanced transparency in Indian democracy and continues to push for systemic change.

Recent Initiatives of ADR

  • ADR has published updated data (as of July 2025) on how parties redeemed electoral bonds from 2018-24, including comparison with State Bank of India RTI responses. Their analyses show that in FY 2022-23, 82.42% of the income from “unknown sources” declared by national political parties came from electoral bonds.
  1. The report also examines the financial disclosures of Registered Unrecognised Political Parties (those registered with the Election Commission but not recognised as state or national parties).  There was a 223% rise in declared income during FY 2022-23 among these parties.
  2. ADR and its network National Election Watch (NEW) analysed the affidavits of 8,337 out of 8,360 candidates in the 2024 Lok Sabha elections
  3. Among findings:
    • Around 20% of all candidates had declared criminal cases; for state party candidates it was ~47%.
    • 46% of the winning MPs declared criminal cases, up from 43% in 2019.

A Friend

For Mamata and me however, he was Jagdeep, husband of colleague and dear friend Kiran. For me, he was also the colleague of my husband, and neighbour for decades.

What I recall very fondly is how caring of older people Jagdeep and Kiran were. Often when my parents were visiting and they knew I was travelling, they would ensure to drop in and chat, and solve any little problem they might have. The affection was mutual. He was a particular favourite of my mother’s who would rush to make rasam if she heard he had a cold.

Jagdeep did his Law when he was teaching at IIM. And he never did well in exams at all, because he did not follow the quarter-baked kunjis from which examiners expected students to mug and regurgitate answers. He would regale us with the regressive and misinterpreted answers that featured in crib-books, and while we laughed, we also worried about what lawyers were learning.

All of us who knew Jagdeep personally will of course miss you. But the whole country will miss you. Thank you for everything you have done for India’s democracy. We know it was your consuming passion and commitment for the last 25 years. And we also know it took an immense amount of courage.

Thank you Jagdeep. RIP.

Wish you all strength, Kiran.

–Meena and Mamata

Also see: Close encouters with Al-Seshan at https://millennialmatriarch464992105.wordpress.com/wp-admin/post.php?post=1106&action=edit

Beauty in Imperfection: Kintsugi

This week Meena wrote about the Japanese reverence for precision and perfection with reference to sationery. Many aspects of Japanese life, as well as products, display the concept of kirei that refers to ‘clean’, ‘beautiful’ or ‘elegant’. While the Japanese revere perfection, they equally celebrate imperfection. Nothing personifies this better than the concept of kintsugi. This word combining the Japanese words for ‘gold’ and ‘joinery’ translates roughly to mean ‘joining with gold’ and refers to a 500 year-old art in which broken pottery is repaired with a seam of lacquer and precious metal. The repair is done not with the aim of disguising the crack, but rather highlighting it to create a piece of art.  The joining is involves fine craftsmanship.

Traditionally, kintsugi is entirely based on the use of urushi lacquer. Urushi refers to the tree sap of the lacquer tree, a type of tree that can be found in Japan, China and also on the Korean peninsula. It is widely used for various crafts in Eastern Asia, such as Japanese lacquerware. Urushi is a natural material that has outstanding protective and adhesive properties. Urushi lacquer is used at all stages of the joining process from sticking the pieces together to the gold finish. While urushi lacquer has been used for thousands of years as an adhesive to create or repair objects, the use of gold and lacquer for restoration is believed to have evolved later, dating back to the Muromachi period (1336 AD to 1573 AD).Historically it is craftmen specializing in lacquerware who also did kintsugi. This was their side activity during the winter when the lacquerware business was usually slow.

There are several stories associated with how this began. In one version a Japanese shogun sent his cherished tea bowl to China for repairs after it had been broken. It was returned stapled together with metal which was the common technique then. Disappointed at the clumsy outcome, he asked Japanese artisans to restore the bowl in a way that honoured the craftsmanship of the object. The craftsmen put together the pieces by repairing the cracks with lacquer mixed with powdered gold. The effect was beautiful, restoring the aesthetics as well as functionality of the bowl.  And so, the story goes, kintsugi came to be–the technique that highlights flaws rather than disguising them, creating a new piece of art that retains the functionality of the object. As a craft and an art form, kintsugi challenges conventional expectations. This is because the technique goes further than repairing an object but actually transforms and intentionally changes its appearance.

Kintsugi is more than an art and craft form. It is inextricably linked with the Japanese philosophy of wabi-sabi. This comprises two core concepts – wabi and sabi. Though related, each has its own distinct meaning in the Japanese language. Wabi represents a rustic, understated form of elegance that avoids extravagance and embraces the authentic, the modest and humble, and avoids anything ostentatious or overdesigned. Sabi refers to reverence of the naturally aged and organically withered objects which have acquired a special character over the passage of time.

Put together the concept of wabi-sabi centres on the philosophy that nothing stays the same forever, and the acceptance of transience, imperfection, and beauty in simplicity. It urges us to celebrate the changes over the passage of time. This is a uniquely Japanese sense of imperfect, impermanent beauty in contrast to the values of perfection and permanence.

The kintsugi technique is an extension of the philosophy of wabi-sabi. The restoration of the broken pieces is a slow and painstaking process, carried out with love and respect. It is literally a labour of love, love for the fragile beauty and age of something that deserves due care and reverence. While the word refers to this specific process it is a reflection of the philosophy of a culture that values the old and imperfect, (including a population which has the highest number of centenarians!).

In an age of mass production, conformity, and “use and throw” we are quick to reject anything that does not fit the mould, and even quicker to throw away something which has outgrown its use, is even slightly chipped or dented, and perhaps not ‘in fashion’ any longer (including putting our elders in the care of others).

Going back to where I started, as an avid collector of stationery all my life, I have wonderful memories of going to a shop called Chimanlals and selecting a variety of writing paper and envelopes, and the joy of writing on these with a carefully-filled fountain pen, sealing it in an envelope, and going to the post office to attach stamps and posting the missives. The period of anticipation of the letter reaching its addressee, and the sweet impatience of awaiting the response was a treasured part of a life that moved at a slower pace. I feel sad for a generation that will not know these simple pleasures. In the ‘virtual’ exchange of communication at the speed of sound, we have lost the mindfulness and ritual that is a part of the zen of stationery. It is heartening that Japan still has a Stationery Expo. I would so love to be there!

–Mamata

Stars in the Forest: Fireflies

Photo source: https://www.firefly.org/

Poets have celebrated them, children have been awe-struck by their magic, scientists have not yet unravelled all their mysteries …These are fireflies that glow and twinkle in the dark of the night, like the stars come down to earth.

What makes a firefly? The ‘fly’ part of the name is misleading as these insects are not flies but soft-bodies beetles.

The ‘fire’ in the name is more self-explanatory. It comes from the flashes of light that these insects naturally produce. This phenomenon is called bioluminescence. It is caused through a chemical reaction by two enzymes in a firefly’s tail: Luciferin which is heat resistant and glows under the right conditions (in Latin the word Lucifer means ‘light-bearing’), and luciferase, an enzyme the triggers light emission. The two enzymes combine in the presence of magnesium, oxygen and ATP (Adenosine Triphosphate), to emit light.

This bioluminescence in fireflies is nearly 100 per cent efficient, in that very little energy is wasted to produce their light. By contrast, in an incandescent light bulb 90 per cent of the energy is lost as heat. Because it produces no heat, scientists refer to firefly lights as “cold lights.

Like most insects, fireflies have four life stages — egg, larvae, pupa, and adult. Their average lifespan is around two years, most spent of this is spent as larvae. But fireflies emit light at all stages of their life. Their tiny eggs glow in the darkness underneath leaf litter; the worm-like larvae glow as they crawl around the forest undergrowth, and the adults shine as they fly around among the forest foliage.

Scientists believe that fireflies evolved the ability to emit light to avoid predation, warn predators (like bats, birds, and toads), and signal that they are distasteful. Fireflies release drops of toxic, foul-tasting blood, and their light is an early warning that keeps predators away.

Over time, adult fireflies began using this ability to emit light as a mating signal. Every firefly species has a unique flash pattern, much like Morse code. When a male firefly wants to communicate with a female firefly, he flies near the ground while he flashes his light every six seconds. Once he’s near the ground, a female can more easily tell if he’s from the same species as she is. (Most female fireflies can’t fly.) She answers his flashes by turning on her lights. Then the male finds her. That’s how males and females of a species identify each other and mate.

After the twinkling courtship, an adult firefly lives only long enough to mate and lay eggs in the soil or on aquatic plants. The larvae hatch in around 25 days. The larval form lasts two months to over a year (depending on the species), before becoming adults and giving birth to the next generation. The larvae eat snails, worms, and slugs, which they inject with a numbing chemical to disable. An adult firefly’s life span is just one to three weeks.  Not much is known about what the adults eat; they may feed on plant pollen and nectar, or they may eat nothing.

Presently there are about 2,000 firefly species globally, although there may exist many more which are not yet known to science. They are found on all continents except Antarctica, and inhabit a wide range of habitats: forests, grasslands, marshes, coastal mangroves, and even vacant plots and city parks which meet their two important requirements: adequate food for their larval form (slugs, snails and small insect larvae), and darkness so that adult fireflies can use their light signals to find mates. At least 50 species have been reported in India, distributed across the country.

Fireflies have been on earth for at least 100 million years. Sadly in this  anthropocene epoch firefly populations are in decline. This is because the natural habitats where the adults fly and mate are destroyed or degraded, the pesticides in agriculture fields kills firefly larvae and the insects that they depend on for food. Artificial lighting from streetlights, buildings and vehicles creates light pollution and wipes the darkness that is necessary for the firefly’s signalling during mating season.

A recent year-long study carried out by Tamil Nadu Forest Department’s Advanced Institute for Wildlife Conservation (Research, Training and Education) about the insect’s genetic diversity, distribution, habitat and their ecology, and seasonal changes in population, as well as the environmental conditions at ten different locations within the Annamalai Tiger Reserve identified at least eight distinct species within different micro habitats. The studies aimed to understand the health of the ecosystem and develop strategies to conserve firefly habitats.

The study reinforced the concern that human activities, especially those that create a lot of artificial light (headlights, floodlights from religious festivals, and even the glow of mobile phones) in buffer areas around protected areas are adversely affecting fireflies. This affects synchrony, the phenomenon where thousands of fireflies flash in unison and which is an ecological marker, an indicator of habitat health.

At the same time there are also opportunities for non-scientists to enjoy the pure magic of firefly illumination at some places in Maharashtra which hold Firefly Festivals in May-June every year. Two of these are in Bhandardara (Kajwa Mahotsav) and Purushwadi.

But one can always be on the lookout for even a little spark of the magic in a dark park or garden (even your own) between May to July when adult fireflies emerge. And if you are lucky enough to spot fireflies you can become a citizen scientist by becoming a part of FireflyWatch (https://citsci-india.org/projects/project/fireflywatch/)

–Mamata

Follow the Child: Maria Montessori

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

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

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

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

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

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

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

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

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

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

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

–Mamata

Dashri and Kasturba: Teacher and Student

Tribal communities have long inhabited India’s lands, living in close proximity with their natural environment and following their ancestral ways of life, culture and traditions. At the same time these peoples were always considered to be on the fringes of mainstream society; socially and economically exploited,

and deprived of fundamental rights. Dashri Chaudhary was born in one such community in the Vedchhi region of south Gujarat on 3 October 1918. Her father Rumsibhai and mother Ambaben belonged to one of the tribes which were collectively called ‘rani paraj’ or ‘people of the forests’, and later known as ‘adivasis’.

Although traditionally these communities were deprived of education, Dashri’s father as well as her grandfather Jeevanbhai had both received education. This was because the Vedchhi region was then under the Gaekwad rule of Baroda which encouraged compulsory education for all. Jeevanbhai Chaudhari was a school teacher and social reformer. Dashri was brought up in a progressive environment, and studied up to class 4 in the government school in her village.  

In the meanwhile her father and grandfather were coming under Gandhi’s influence. They began to organize the local adivasi community to oppose the socio-economic exploitation by the British as well as the local moneylenders. They started an organization named Kaliparaj Parishad for the upliftment of their community. The organization started taking shape in 1905 with the convening of the Raniparaj convention where the issues of exploitation of adivasis and social and educational reforms were discussed. The women formed bhajan mandalis, and travelled from village to village singing songs inviting people to join the satyagraha movement.

After Gandhiji’s return to India from South Africa in 1915, Dashri’s grandfather invited him to attend the convention but he could not do so at that time. However Kasturba came in 1923, the first non-adivasi woman to attend. Gandhiji himself attended the next convention in 1924. Dashri was then six years old. Her family had already adopted the khadi movement. Little Dashri was keen that she should also welcome Gandhiji with a garland of handspun khadi thread. The story goes that Gandhi picked up the little girl who was wearing gold bangles and anklets. He told her “Child, we are slaves. We cannot wear jewellry.” The six year old immediately took off the ornaments, and never again in her life, wore any again.

Dashri completed class four in Vedchhi and joined class 5 in the government girls’ school in Valod. However responding to Gandhi’s call to boycott government school education, she left the school.

She moved to Ranipara Kanya Vidyalaya a nationalist school (Rashtriya Shala) imparting basic education, started by Kasturba, Mithiben Petit and others in Pune town in Mandvi district. Kasturba was there at the time. Dashri barely completed one year here when the school was shut down. All the students got involved with the freedom movement which was gaining momentum in the light of the Dandi March in 1930 which sparked a nationwide Civil Disobedience Movement. Dashri was an active participant. She and her friends picketed liquor shops, they protested against the British policy of prohibiting tribals from producing and selling toddy which was locally brewed. 

On 26 January 1933, she was arrested while picketing a shop that sold foreign cloth. She was only 14 years old. She was tried. When asked what work she did, she replied “To free India”.  She was asked if she knew the consequences of such activity, she replied “Yes, I know. If I die I will be called a martyr”. The magistrate is believed to have commented “This is girl is dangerous.”

Dashri was sentenced to one year in Yervada jail. Kasturba was already imprisoned there. She was surprised to see the young student who had been in the Rashtriya Shala. “How you have grown, and now you are in jail”, she said. The two became close. Dashri spent the year in jail doing all the manual tasks that the prisoners were assigned. Kasturba usually requested fellow prisoners to write letters for her, as she herself could not do so. During the time when they were in jail, Kasturba requested the young Dashri to teach her how to read and write. Dashri herself had only completed primary school and here she took on the role of teacher. In the time that they had free from the arduous prison tasks, the young teacher and elder student attentively worked with the slate and chalk, learning Gujarati letters and moving ahead. It is believed that Dashri successfully taught her student in four months! The first letter Kasturba wrote was to Gandhiji who was delighted. He wrote to Kasturba ‘Tell this girl that “you could do what I could not!”

After her release Dashri continued with her studies at Gujarat Vidyapith. She also learnt music from Pandit Narayan More, and learnt to play several instruments. As the Quit India movement gained momentum in 1942, she once again gave up her studies and joined. She added spirit to the protests and processions with her powerful singing of patriotic songs.

She was arrested once again, and sentenced to a year’s imprisonment. After her release, in 1944 she married a fellow satyagrahi Kanjibhai Chaudhary. She continued to be actively engaged with the activities at Vedchhi ashram.

After Independence she resumed her interrupted studies, completing her Matric and Primary Teachers Course. She started a school for children of very backward communities and continued to contribute to the field of education. She was not interested in getting into politics. She herself never gave up learning, and was always active in social causes. She lived in Vedchhi, where one of Gandhi’s close associate Jugatram Dave established an Ashram dedicated to upliftment of the adivasis in the socially and economically backward area through constructive work and education. 

Dashriben passed away in 2013 at the age of 95 years. A long life dedicated entirely to the cause of the nation.   

–Mamata

Feisty Freedom Fighter: Aruna Asaf Ali

“Do or Die. We shall either free India or die in the attempt,” Mahatma Gandhi told fellow leaders of the movement for India’s independence on 8 August 1942. These words launched the Quit India movement. Although Gandhi and many other leaders were arrested within hours of his speech, with the expectation that without their leadership the resistance movement would be rudderless, the effect was the opposite. Thousands of Indians, young and old, heeded this call and plunged into the movement, each contributing in their own way.

The sweeping movement continued to gain strength in many forms, culminating in India becoming an independent nation on 15 August 1947. Even today, after almost eight decades there are as many stories as there were people then, about how every Indian played his or her part in this movement.

One of the women who picked up the mantle of leadership in the vacuum left by the arrests following Gandhi’s speech on 8 August was Aruna Asaf Ali who went on to play a significant part in Indian politics, even after Independence.

Aruna Ganguly was born on 16 July 1909 in a liberal upper class Bengali family which had migrated to the United Provinces (now Uttar Pradesh). After graduating from a missionary school and college Aruna started working as a teacher at Calcutta’s Gokhale Memorial School. It was here that she met Asaf Ali, a progressive barrister. Despite family opposition on grounds of differences in age and religion, Aruna married him in 1928. Her family practically ostracised her. 

Asaf Ali was a prominent member of the Indian National Congress, and Aruna too soon began to meet and mingle with many nationalist leaders of the day. It was natural that she became actively engaged in the ongoing freedom struggle. Two years after her marriage, she was jailed during the Salt Satyagraha. Her popularity and leadership qualities were already emerging. Apprehensive about this, the colonial authorities did not release her when other political prisoners were released in 1931. They did not anticipate that her detention would raise a great public outcry; and that all the women prisoners would refuse to be released unless Aruna was released. It took Gandhiji’s personal intervention to secure her release.

The following year Aruna was again arrested and imprisoned in Tihar jail. Here too she led a hunger strike to protest against the treatment to political prisoners. She was moved to solitary confinement in Ambala jail.

By the time Gandhiji gave his Quit India call, Aruna had already been active in the movement for over a decade. The country-wide crackdown against nationalist leaders in 1942 left a leadership vacuum which could have aborted the momentum. Aruna stepped in; she presided over the rest of the Indian National Congress (INC) session, and on 9 August she rushed forward and unfurled the flag of Independence at Gowalia Tank Maidan in Bombay. News of this flag-hoisting spread like wildfire. Aruna and a group of INC workers went underground. The British government posted a reward for her capture but she successfully evaded arrest for three years. Her property was seized and sold.

Even in hiding, Aruna continued to contribute to the movement through use of underground radio, pamphlets, and the Congress’s monthly magazine Inquilab. During this period she was unwell and became frail. When other Congress leaders came out of prison, Aruna refused to come out of hiding and give herself up. Gandhiji wrote her a personal note expressing concern about her frail health and urging her to surrender and use the prize money offered by the British for the cause of Harijans. Aruna respectfully declined to do so. Gandhi always had great respect for Aruna’s personal bravery, but did not always approve of her tactics. She had a strong independent streak and high ideals.

Aruna finally came out of hiding in 1947 and returned to active political life. She was elected president of the Delhi Pradesh Congress Committee. However she quit the Congress party in 1948 and joined the Socialist Party, and later became a member of the Communist Party of India. She went on to leave this in 1956, but she retained her leftist leanings and spent the rest of her life in fighting for causes of the unprivileged, underrepresented, and exploited sections of society. She supported with revolutionary zeal the upliftment of women through education and better health care. Her politics was always more a matter of the heart than the head. Her frail physique belied her incredible inner strength. 

Aruna was elected Delhi’s first woman mayor in 1958, and led the way for major civic reforms. But unable to handle the petty politicking, she resigned. She never again contested elections or took up a government post. She passed away in 1996 at the age of 87 years. Till the end of her life she lived in a one-bedroom apartment. She continued to mobilise support for social reforms, working for the rights of women, the poor and downtrodden. She actively helmed the Patriot newspaper and weekly magazine Link. She was awarded the International Lenin Peace Prize in 1964. She was honoured with the Padma Vibhushan in 1992, and posthumously awarded the Bharat Ratna in 1997.

Aruna Asaf Ali, frail but feisty, was one of Gandhiji’s Women Warriors, part of an inspiring band of women from all walks of life who fought not only for the freedom of their country, but equally for the rights of its women to live as free, fearless, and empowered citizens of India. 

–Mamata

The Cream of Swadeshi: Boroline

It finds its place in every home, on all travels, and as a trusted friend at work. The green tube is its timeless identity and it is virtually a panacea for all ills—chapped lips, small cuts, pimples, grazed knees, as soother or smoother… It can be found in first aid kits, home medicine cabinets, handbags, and suitcases. It is Boroline, unchanged over time, and with faithful fans across all generations.

While most of us have grown up taking its presence for granted, this unobtrusive but ubiquitous tube is more than just a cream. It is an early manifestation of the spirit of Swadeshi, and continues to be a lasting symbol of Make in India. I recently discovered this, and many facets of this comforting cream.  

The non-cooperation movement against the British Rule embraced many strategies to demonstrate peaceful resistance including marches, rallies, boycott and bonfires of foreign goods. There was a demand for goods which were locally made, but not much availability of these. It was in this climate that Gourmohon Dutta, a prominent member of the business community in Calcutta decided that he would play his part in the movement against foreign goods in a different way than simply through protests. He established a company called GD Pharmaceuticals which aimed to produce high-quality medicinal products to replace similar products being imported at the time.

In 1929, GD Pharmaceuticals Pvt. Ltd began to manufacture a cream which was visualized as an ‘antiseptic cream’. The formula for this included tankan amla (boric acid) which is an antiseptic; lanolin which is a soothing agent; jasad bhasma (purified zinc oxide), which is a sun screen and astringent; paraffin; oleum (essential oils) and perfume. The cream was packaged in a green tube which had the symbol of a small elephant as its logo.

The name Boroline was derived from its ingredients: ‘Boro’ from boric powder, and ‘olin’ as a variant of the Latin word oleum, meaning oil. The logo symbolized the qualities of steadfastness and strength that an elephant stood for, as well as its auspicious significance, to bestow luck and success. It was so successful that in rural areas Boroline was known as the ‘hathiwala cream’ (cream with the elephant).

Perhaps the most ardent adherents of this cream were the Bengalis for whom the brand represented dependability and nationalism. One of the advertising radio jingles for the cream, originally in Bengali, and then adapted to Hindi, became an earworm that even today, can transport a generation to another time.

There was a brief period when, due to shortages during World War II, the cream could not be marketed in the familiar packaging, but an accompanying note reassured customers that the product was the same.    

In the years leading to Independence, Boroline emerged as a symbol of resilience and self-sufficiency. A true blue swadeshi product which would go on to become an intrinsic part of households across the country, even in the decades following Independence.  

By 1947 Boroline had become a household name that besides its multiple uses, stood as a symbol of patriotic entrepreneurship. As a tribute to this customer support, on India’s first Independence Day, 15 August 1947, the company is believed to have advertised that it would distribute one lakh free tubes of Boroline.

Today, almost eight decades later the swadeshi cream has its faithful followers, even under the deluge of high-end skincare products, which promise miracles. A recent piece by a young model in the fashion magazine Vogue describes Boroline as the ultimate ‘go-to’ in all situations, reinforcing the unwavering role that this cream continues to plays even today. The company has also diversified into a few other products, but none has the same kind of brand recall as Boroline.   

While the basic packaging, colour and logo of this cream have not changed, its mother company GD Pharmaceuticals has moved with the times. Starting with production in a small manufacturing unit in a hamlet just outside Kolkata, and which continues to function today, there is a second facility near Ghaziabad. The factories are fully automated, and production processed are meticulously monitored. The company adheres to all mandatory government regulations and complies with Good Manufacturing Practices (GMP). All packaging materials used are recyclable and the waste produced is biodegradable. Just as the brand denotes integrity, the company also takes its social responsibility role seriously, and continues to be committed to serving the nation.

August is a significant month in the history of India’s freedom movement. The first Swadeshi Movement was officially launched in Bengal in 1905, on 7 August. The Quit India movement started on 8 August 1942. India became an Independent nation on 15 August 1947. This is a good time to celebrate Boroline, the swadeshi cream.

–Mamata

Farmers of Our Forests: Hornbills

Last week saw the launch of India’s first Centre of Excellence for Hornbill Conservation. This is hosted by the Anamalai Tiger Reserve in Tamil Nadu, and will be dedicated to the long-term study and conservation of this threatened species.

Great Hornbill

What are hornbills, and why are they threatened?

Hornbills get their name from the casque—a horn-like projection on the top of their long and downward-curving beak. While this is their defining feature, bright skin around their eyes and long eyelashes, and a brilliantly-coloured pouch of loose skin at their throat add to their striking appearance. They also have distinctive calls. Hornbills are giants among the forest birds in many ways.

There are 62 hornbill species worldwide, with 32 found in Asia and 30 in Africa. India is home to nine species. Among these: The Great Indian Hornbill or the Great Pied Hornbill is the largest among the hornbills found in India. The Malabar Pied Hornbill is endemic to tropical forests in India and Sri Lanka. The Rufous-necked Hornbill which is the most endangered, and the least studied of the nine hornbill species is found in the North-eastern parts of India.  The Narcondam Hornbill is only found in a 12 sq. km stretch in the tropical forest of the Narcondam Island in the Andaman Sea. The Malabar Grey Hornbill is endemic to the Western Ghats. The Indian Grey Hornbill is the most commonly seen hornbill species in India, and is sometimes spotted even in cities. 

Whatever the species, hornbills play a vital role in forest ecosystems as dispersers of seeds of forest plants, aiding the regeneration of forests. Hornbills are among the very few birds that can feed on fruits with large seeds. They digest only the fleshy parts of fruits that they swallow and then regurgitate the seeds, spitting them out, or defecating the seeds intact. As the hornbill flies from tree to tree, or during the nesting season flies back and forth over long distances to search for and carry food for its mate, the regurgitated cleaned seeds are dropped far and wide, enabling them to grow into trees far from the original trees from which they originated. The Namdapha National Park in Arunachal Pradesh has the highest density of hornbills across Asia. Studies have indicated that hornbills here disperse seeds at the rate of 11,000 seeds per day per sq. km! 

Thus hornbills are critical in keeping the forest alive. If we lose hornbills, many forest trees that depend on them to spread their seeds may eventually disappear from the forest too. Hornbills symbolise not only the health of a forest, but also a key to their continued survival.

Hornbills in turn, depend on a healthy tree density in the forest for their own survival. All hornbills are cavity nesters. While they cannot build their own nests or dig cavities, they use existing holes in a variety of trees to make their nest. The process begins during a month-long courtship when the male presents the female with food. As they embark on playful behaviour the pair also check out tree cavities to select their nesting site. Having done this, the two prepare the nest by cleaning it, creating the wall lining, and undertaking repair work. Once the nest is ready, the female prepares to confine herself in the nest while the male continues to provide for her needs by bringing food and nesting material. The female then seals the nest entrance with her own faeces, food and bark fragments, and mud pellets brought by the male. Only her beak protrudes out from the sealed nest. This helps to protect the eggs and chicks from predators. She lays her clutch of between two and five eggs and incubates them for over 20 days. Throughout this period the male diligently flies back and forth, feeding his mate through her protruding beak. The mother emerges from the nest shortly before the chicks themselves are ready to fly, and the chicks once again seal the nest from the inside, even as they continue to be fed. Now both the parents share in providing food and caring for the chicks. One of Nature’s many marvellous examples of nurturing the young.

This unique nesting habit of hornbills has also, in recent times, become a threat to the very existence of these birds. The fact that they use the same nests over the years makes it important to protect their nesting trees, and the habitats where they grow. The destruction of forests by habitat fragmentation, deforestation and clearance of forest areas for agriculture and dams is depriving these birds of places to nest and breed. The loss of native trees also affects their diet, posing a significant threat to their survival. Adding to these human-made threats is the impact of climate change which disrupts flowering and fruiting patterns critical to hornbill feeding and breeding. Thus it is imperative that the trees that they use, and the trees and forests that that provide them food and shelter to breed be protected. Sadly these are being rapidly depleted, thus endangering the birds

The rapidly increasing threat to these magnificent birds calls for urgent action at all levels, from the government measures to people’s efforts.

The Hornbill has great cultural symbolism among many tribes of North East India, especially in Nagaland and Arunachal Pradesh. A unique community-based initiative to protect nesting trees of hornbills is the Hornbill Nest Adoption Programme spearheaded by the Nyishi tribe in the Pakke Tiger Reserve in Arunachal Pradesh. The tribe which traditionally hunted hornbills for their casque which were a symbol of their tribal identity have become active partners in protecting and conserving the hornbill nesting areas. The programme invites donors across the world to become ‘hornbill parents’ by adopting hornbill nests. The donations help pay salaries to the local community nest protectors who patrol the area, and ensure that the habitat continues to invite these birds. What an appropriate way to celebrate a bird that is, in its unique way, a diligent nest protector and parent.

A great People’s Science initiative is Hornbill Watch, a website where anybody can share details of a hornbill sighting from anywhere in India. This user-friendly website can be accessed by people from all backgrounds to share their hornbill sightings; being a wildlife conservationist or photographer, or even an avid birder, is not a necessity. The website has information on Asian hornbills in general, and detailed descriptions of the nine species found in India, as well as photographs submitted by contributors. Over time the data collected would help in identifying and prioritizing sites for hornbill conservation.

Now the setting up of a dedicated Centre of Excellence for Hornbill Conservation is another important step. The Centre will focus on the four species that are found in the Western Ghats which is a globally recognized Biodiversity Hotspot. The four are: the Great hornbill, Malabar grey hornbill, the Malabar pied hornbill, and the Indian grey hornbill. The great hornbill and Malabar grey hornbill are categorised as vulnerable, while the Malabar pied hornbill is near threatened as per IUCN. The Centre will monitor hornbill populations, study their breeding habits, map their nesting sites and food sources, and track their movements using GPS or satellite telemetry techniques. The Centre will also engage with the local communities to work for habitat restoration and nest protection. 

The initiative looks beyond monitoring the species to protecting entire forest ecosystems upon which the hornbills depend for their survival, and which in turn are kept vibrant with help from their farmers—the Hornbills.

–Mamata

Redshirting: A Parenting Trend

My grandnephew was born on June 1. When the time came for him to be admitted to class 1 the school informed that as per rules, a child should have completed 6 years of age to be eligible for starting school. This child missed the mark by one day, and hence he had to continue in kindergarten until the next year. While this child’s parents were not unduly bothered by this, several parents in similar circumstances are greatly bothered by the fact that their child was obliged to “waste a whole year” just because of the difference of one day. In ‘the race’ as it were, for the child to be always ahead, many parents today start the child on the long journey of education that lies ahead, with an anxiety of ‘being left behind’. They are concerned that the child will be older than its peers (albeit by a few months) and that this will be a continuing concern right through its education. Some parents even resort to a variety of tactics to convince the school to relax the rule, especially in cases where the child ‘misses out’ by just a couple of days.

But if we really think about it, what exactly is the child ‘missing out’ on? An early start to the rigidity of a timetable, stress of homework and the structure of a prematurely heavy academic schedule? As compared to continuing another year of the relatively more relaxed environment of pre-school? How much of a difference will this make 17 years down the line?

This race in India and, I suspect, many other countries starts where there are pre-schools that take children in even as early as one and a half years. Parents are keen that children enter the ‘system’ as it were, asap!

I recently read about an opposite take on this approach. This approach, that has adherents in the United States, advocates postponing a child’s entrance into preschool or kindergarten. This is in cases where the child meets the official enrolment age requirement but it is the parents’ decision to postpone its school entrance.

This approach is called Redshirting.

Redshirting is different from ‘holding a child back’. It is based on the judgement of a parent, who needs to gauge whether the extra year will give a child more time to mature in emotional, social and physical areas. It is anticipating that this will compensate for baseline learning difficulties as a school may not be able to give a single child the necessary attention and support. It is also incumbent upon the parents that they have the requisite wherewithal to be able to provide this attention and support.

There has been much debate on whether or not redshirting has positive or negative long-term effects on the child. The reasoning is, that holding the child back a year means that the child may be physically stronger and bigger than its peers when in first grade. Looking ahead, it may also provide the child with an advantage in athletics when it reaches high school. But at this early stage all this would be mere speculation, or simply wishful thinking!

In terms of academics some research has shown that delaying kindergarten can give a child a temporary boost as compared with its peers, as it is a year older and (presumably) more mature. This may also give the child a competitive advantage. But research has shown that this advantage disappears by the first or second grade. What is does not seem to cover is the other advantages of peer learning and socialization that kindergarten offers.

However this delay may be a sensible choice for a child who has a genuine requirement, such as a special need, physical or intellectual, or lacks the emotional maturity to handle a more structured kindergarten environment. It is proven that brain development between the ages of five and six is very significant. In such cases coming into school with an extra year of development may be helpful for the child.

Research supports the idea that early education is critical to developing young students’ learning and social-emotional skills and also crucial to their long-term academic success. However it is controversial whether delaying a child’s entry to school helps or hinders this process.  

More intriguing is the term itself. Why ‘redshirting’? The origin can be traced back to sports, particularly college sports, where redshirting refers to the practice of student-athletes sitting out a year of competitive play to extend their eligibility or develop their skills. The term is said to have originated in the late 1930s at the University of Nebraska, where Warren Alfson, a player, wore a red practice jersey without a number, as Nebraska’s team colour was red. This practice of wearing a red shirt during practice to differentiate from players who were competing became associated with the concept of redshirting. 

Interestingly ‘redshirting’ became a popular trend following the publication, in 2008, of Malcolm Gladwell’s bestselling book Outliers. Based on data from the ages of the players for the Canadian Hockey League, the book claimed that the players who were born in the first four months of the year, and thus older than the other team members, were more likely more likely to be identified as talented and ultimately more likely to play professional hockey. Following from this Gladwell argued that the same principle extends to children who are older than their classmates, in that they may have an academic advantage.  

In a sports-crazy society like America, some parents reason that by holding the child back for a year, it will potentially be physically stronger and larger than its peers once it reaches high school, providing it with an advantage in athletics.

It is difficult to prove either way. Redshirting may have benefits for some children, but it is not a guarantee for any future advantage; it may even go the other way. Personally I find it rather difficult to make sense of this trend. And wonder if being a year younger or older than your classmates is likely to have such profound and life-changing consequences. What does ring true is this observation: ‘America is living on a calendar of age; age determines when we can start school, drop out of school, drive, vote, work, consume alcohol, buy tobacco. Age, by society’s standards determines individuals’ readiness, maturity, and ability to handle certain situations. America has let age define an individual’s experience and progression beyond just celebrating another year of life.’

–Mamata