Category: Mamata Pandya

Colours of the Year

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This is the time of year to look back upon the months gone by, of the highlights and the nadirs that marked the passage of time. Of the many exercises that have become a regular part of this stock-taking is the announcement of the Words of the Year by different dictionaries. Meena has just described the history, as well as the process for this selection.

There is another announcement that is perhaps not as much noticed. That is the one of the Colour of the Year. This selection is not the outcome of as long, and oftentimes, as participatory a process that the different dictionaries undertake prior to the announcement of the Word of the Year; and perhaps its history does not date as far back. The Colour of the Year is declared by the Pantone Company which is best known for its Pantone Matching System (PMS). This is a colour order system used in a variety of industries including graphic design fashion design product design and printing. Today Pantone has become the worldwide standard for selecting communicating and matching colours.

Pantone began as a commercial printing company of the Levine brothers, two advertising executives in 1950, in New Jersey. In 1956 the Levine brothers hired Lawrence Herbert who used his knowledge of chemistry to systematically order and simplify the company’s stock of pigments and production of coloured inks. By 1962, Herbert was running the ink and printing division, and was able to buy out the original owners. He renamed the company Pantone which was a combination of the words Pan (meanng All) and Tone (meaning colour).

The company’s primary products include the Pantone Guides, which consist of a large number of small (approximately 6×2 inches or 15×5 cm) cardboard or plastic sheets, printed on one side with a series of related swatches of colours in different shades and tones. Pantone colours are described by their allocated number (For example, PMS 130). The samples are bound into a deck that opens out into a fan.   

The idea behind the PMS is to allow designers to “colour match” specific colours when a design enters production stage, regardless of the equipment used to produce the colour. This system has been widely adopted by graphic designers and reproduction and printing houses. The standardization of colours is very helpful because different manufacturers in different locations can all refer to the Pantone system to make sure colours match.  

The idea of declaring a Colour of the Year was initiated by the Pantone Colour Institute in 1999 as a way to mark the entry into a new millennium, and in keeping with Pantone’s belief that colour “has always been an integral part of how a culture expresses the attitudes and emotions of the times”.

The colour selected each year was envisaged as one that captured a moment in time, tapped into collective values, and heralded the year ahead. It was also meant to reflect people’s changing attitudes and aspirations. Thus it is not randomly selected but an outcome of research that finds its way into discussions by representatives from various nation’s colour standards groups. These are at secret meetings hosted twice a year by Pantone in a European capital. The colours are chosen after two days of deliberations. With a database of thousands of colours at their fingertips, Pantone’s challenge is to narrow down a colour family and explore within it to find a hue that best expresses a widespread feeling. As the company says “We don’t simply come up with our thoughts about it; we look into our research and see what people are telling us they’re looking for.” The results of the meeting are published in Pantone View, which fashion designers, florists, and many other consumer-oriented companies purchase to help guide their designs and planning for future products.

Pantone’s Colour of the year 2024 was Peach Fuzz which was described as a light, delicate shade between pink and orange. The soft hue expresses the desire to nurture kindness, compassion, and connection. All of this helps foster a peaceful future and everlasting cosiness.

In 2024 more than ever before the world needed to be reminded of these qualities which alas were sadly lacking.

However continuing its hopeful optimism Pantone has just announced its colour for the Year 2025. It is a shade of brown that is called Mocha Mousse which, as the company reminds us, is all about thoughtful indulgence. The warm shade reflects a desire for nourishment in every facet of our lives, especially through simple pleasures like morning coffee, a chocolate treat, or taking a walk. And it’s not solely about treating ourselves but also the possibility of sharing those sweet moments with others. 

While fashion designers and architects play around with the colours of the year, for every one of us, Nature is the best reminder that every colour has its own shade and season. All we need to do is look around and marvel at its unmatchable palette.

And who better to remind us of this than the gentle author Ruskin Bond.

The Colours of Life are Everywhere

Colours are everywhere,

Bright blue the sky,

Dark green the forest,

And light the fresh grass;

Bright yellow the lights

From a train sweeping past,

The flame tree glow

At this time of year,

The mangoes burn bright

As the monsoon draws near.

A favourite colour of mine

Is the pink of the candy-floss man

As he comes down the dusty road,

Calling his wares;

And the balloon-man soon follows,

Selling his floating bright colours.

It’s early summer

And the roses blush

In the dew-drenched dawn,

And poppies sway red and white

In the invisible breeze.

Only the wind has no colour;

But if you look carefully

You will see it teasing

The colour out of the leaves.

And the rain has no colour

But it turns the bronzed grass

To emerald green,

And gives a golden sheen

To the drenched sunflower.

Look for the colours of life –

They are everywhere,

Even in your dreams.

–Mamata

A Brush With History

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A survey in America in 2003 asked people which of the following inventions would be the hardest to live without: the automobile, the personal computer, the cell phone, the microwave, and the toothbrush. The more recent inventions trailed the list; the century-old automobile came in second, and the five-century-old toothbrush came in first!

This week Meena took a walk through the history of walking sticks. Continuing a look at things that aid, and starting at the head rather than the legs, here’s looking back at the object that we start and end our day with—the toothbrush!

But cleaning teeth did not wait till the discovery of the toothbrush. From the earliest times, people used to chew on a piece of twig until it softened and became frayed. This process helped to not only reach crevices where particles hid, but also released juices in the mouth which performed the task that toothpastes do now (not to mention the regular work out for the jaws!) Twigs from aromatic shrubs or trees were also built-in mouth freshening!  Even today neem and babool twigs continue to be used by many. While one end of the twig was frayed by chewing, the other end could be niftily carved into a toothpick to pick at the more stubborn bits wedged between the teeth.  

Such tooth cleaning tools date back to 3500-3000 BC, to early Babylonians and Egyptians. Toothsticks these have been discovered as part of burial artifacts in Egyptian tombs, to enable the departed persons tooth cleaning routine even in the afterlife.

Different cultures had other cleaning techniques. Some used a rag dipped in sulfur oil or a saline solution to wipe teeth. Another practice was to just rub baking soda (sodium bicarbonate is still an ingredient in toothpastes) directly onto the teeth.

The transition from a ‘make your own bristles by chewing’ implement to the toothbrush in its early form as we know it is believed to be the invention of the Chinese in the 15th century. Using a piece of bone or bamboo, they attached, at right angles to this, stiff coarse bristles from the back of a hog’s neck, and voila! You could reach the difficult to reach crevices in the mouth, and also actually brush your teeth rather than chew with them.  

News of this nifty device reached Europe via commercial travellers during the middle ages. But it was difficult to replicate because the Siberian hog’s hair which was ideally stiff and coarse was not available; and the horsehair used as a substitute was not stiff enough.

The story goes that an Englishman named William Addis who was jailed for inciting a riot spent his time in prison experimenting with alternatives to cleaning teeth by the prevalent method of rubbing them with a rag covered in soot and salt. Addis carved a handle out of a small bone, drilled holes into it, and inserted tufts of boar bristles which were held in place by glue. He had found his replacement for the soot and rag!

After his release Addis began importing coarse boar bristles from the cold climates of Siberia and northern China. His design and the combination proved so successful that, in 1780 he founded a company called Addis to mass produce these brushes, and became a very wealthy man. The company continues to be in the brush business till today.

The expanding market gave rise to innovations in design and material. The single or double row of bristles gave way to a three-row brush with serrated bristles, and Meyer Rhein patented this design in 1844. The Chinese civil war in the latter 1800s, and later the Japanese invasion of China made it increasingly difficult to procure the boar bristles. The invention of a nylon, new synthetic material in the mid-1930s provided a timely alternative to natural bristles. This invention began a new phase in the history of the toothbrush with Dr West’s Miracle Tuft Toothbrush in 1938, the first such toothbrush with nylon bristles. And the rest, as they say is history.

While the material of the handle and the bristles continues to be plastic and nylon, today toothbrushes come in a mouth-boggling range of shapes and sizes. Handles that are straight, angled, and contoured with a variety of grips; and bristles ranging from hard to extra-soft offer something to fit every tooth. While the fundamentals of their design have not changed since the time of the Egyptians and Babylonians, today toothbrushes, like all products are marketed with labels such as ‘ergonomically designed’ to ‘dentist endorsed’.  

Even more heavily dentist-endorsed are the mouth-watering choices in toothpastes. We have come a long way from sooty rags as mouth-cleaning agents. It is believed that mouth cleaning and freshening agents were in use even before the invention of toothbrushes. Ancient Egyptians, Greeks, Romans, as well as people in China and India used a variety of ingredients to keep teeth and gums clean, as well as for whitening teeth and freshening breath. These included powdered charcoal and bark, as well as a powder of ox hooves, ashes and burnt eggshells which added abrasiveness. The Chinese added mouth-freshening components such as ginseng, herbs, mints and salt.

Before the 1850s these mouth cleaners were in powder form. Early versions of these in paste form contained soap, and in the 1850s chalk was included in the composition. During the 1850s, a new toothpaste in a jar called a Crème Dentifrice was developed; in 1873 Colgate started the mass production of toothpaste in jars. The late 1880s saw another breakthrough in toothpaste manufacturing with the invention of toothpaste tubes; making it easier to carry, and to use.  Colgate introduced its toothpaste in a tube similar to modern-day toothpaste tubes in the 1890s. Today toothpaste is always associated with the tube.

The formula of toothpaste underwent changes over time. Soap, which was initially used in toothpaste, was later replaced by other ingredients like sodium lauryl sulphate (which continues to be an ingredient in most toothpastes). This transition led to gentler toothpaste options and a wider variety of flavours.

In the second half of the twentieth century modern toothpastes were developed to help prevent or treat specific diseases and conditions such as tooth sensitivity. Fluoride toothpastes to help prevent decay were introduced in 1914. Toothpastes with very low abrasiveness were also developed, and helped prevent the problems caused by overzealous brushing. Each of these is heavily advertised and endorsed by professional ‘oral health specialists’. The new trend in toothpastes is the return to natural organic ingredients to replace the chemical components. Perhaps a return to its origins, albeit in ‘brand’-new avatars!

–Mamata

Ruby Bridges Walk

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Photo: https://theafricanhistory.com/2375

Last week my grandnephew went on a Ruby Bridges Walk with his schoolmates in California. The seven-year old also gave a stirring little speech about why Ruby Bridges was special. This was the first time that I was hearing about Ruby Bridges and I was immediately curious to know more. As I discovered, her story is indeed inspiring.

Ruby Bridges was only six years old when she made history as the first Black child to enter an all-white school in the southern state of New Orleans in America. This was not as far back as the 19th century but as recent as 1960. America was far from being an integrated society. There was blatant racism and discrimination based on the colour of the skin, and segregation, both by law and custom was the norm. Both socially and politically, African Americans were relegated to the status of second-class citizens. Restaurants, schools, businesses and other parts of the community especially in the Southern states were segregated at that time.

In 1954, as an outcome of the Brown vs. Board of Education case, the Supreme Court ruled that separating children in public schools on the basis of race was unconstitutional. This milestone decision signalled the end of legalized racial segregation in the schools of the United States. However, the implementation of this was not as smooth; states struggled to put integration into practice.

Ruby Bridges was born on September 8, 1954, the year of this landmark ruling. Her parents were at the time working as sharecroppers in Tylertown, Mississippi. Two years later her family moved to New Orleans in Louisiana for better prospects. When Ruby started kindergarten the state still had segregated schools; the school board and the state’s lawmakers defied the court order and resisted school desegregation, until a federal court ordered Louisiana to desegregate and ruled that schools were to allow both Black and white students to attend.

The city of New Orleans responded by creating entrance exams for African American students to see whether they could compete academically. Ruby was one of the only six students (all girls) who passed the test, and was eligible to attend the so-far all-white William Franz Elementary School. Of the other five eligible children two families opted to keep their children at their old school, and three were transferred to another school. Ruby was the only one to be joining William Frantz School. Her parents needed to take a big decision, knowing that it would be difficult in many ways. Ruby’s father was hesitant to send his daughter, but her mother believed that it was important for the family to take that step — not just for Ruby herself, but for the children who would come after her. Also she was keen that Ruby should get the educational opportunities that generations of her family had been denied.

A judicial order dictated that New Orleans schools be integrated by November 14, 1960, so that would be six-year-old Ruby’s first day at school. Many years later Ruby recalled how, on that day, her mother dressed her in a new outfit and told her to behave herself, and not to be afraid. She told her that there would be a lot of people outside, but that she would accompany her to school. As it turned out, the scene was a lot different. There were crowds of people all the way to school, shouting insults and throwing things, to protest against the integration. Young Ruby innocently thought that this was not unusual, as she was familiar with the crowds and noise that marked the Mardi Gras festival in New Orleans. But this was not a festive crowd. The threat was so acute that four federal marshals had to escort Ruby and her mother to school, not just on November 14, but every day of the school year. The atmosphere in the school remained largely hostile. Angry white parents protested and some even withdrew their children from the school. Several teachers also resigned as they refused to teach Black students. For a six-year old going to a strange school accompanied by officers of the law, Ruby showed remarkable courage, marching like a little soldier.

Ruby was the only student in her class for the whole school year, she ate lunch alone and had no friends. But she never gave up attending school, and never missed a day. She was lucky to have Barbara Henry, who had recently moved from Boston, to be her teacher. She took classes as if she were talking to a whole class, and remained Ruby’s friend, support and mentor all through this year. When Ruby returned the next year for second grade, more African-American students had joined the school. Ruby was the pioneer who single-handedly paved the way for this.

The family too had to bear the consequences. Her father lost his job as a gas station attendant, and her sharecropping grandparents were turned off their land. Even the grocery store where the family shopped turned them away. But inspired by their daughter’s courage and perseverance, the family retained its dignity even in the face of such blatant discrimination.

Ruby Bridges continued to study at the William Frantz School until she graduated. She was followed by more Black children whose path was clearer and less difficult than hers had been. After graduation Ruby became a travel agent and had the opportunity to travel widely. She also raised a family of four sons. She continues to support her old school, helping with creating new programmes and championing its causes in all ways. Following severe damage in the 2005 Hurricane Katrina she got the school placed on the National Register of Historic Places, which guaranteed its restoration and preservation.

Ruby had not realized, at the age of six years that she was a path-breaker who helped break many barriers; but she grew up to be a life-long activist for racial equality. Over time she became an icon for desegregation. In 1999 she established the Ruby Bridges Foundation which stands for the “values, tolerance, respect, and appreciation of all differences”. She wrote about her early experiences in a book Through My Eyes. She was awarded the Presidential Citizens Medal in 2001. Even today, Ruby Bridges continues to strive for an end to racism.

A few years ago students in California who heard her story felt that there needed to be a way to commemorate Ruby’s pioneering efforts. They proposed this to the State legislature which decided that the state of California would mark November 14 as Ruby Bridges Walk to School Day every year. Thus this day is an annual day of dialogue where students discuss and take part in their own forms of activism to end racism and all forms of bullying. India celebrates Children’s Day on 14 November. Perhaps Ruby’s story is a reminder that many forms of discrimination and bullying affect our children even today. 20 November is also an important date as it is the date in 1959 when the UN General Assembly adopted the Declaration of the Rights of the Child. It is also the date when the UN General Assembly adopted the Convention on the Rights of the Child in 1989. A good week to remember Ruby Bridges’ assertion that “All of us are standing on someone else’s shoulders. Someone else that opened the door and paved the way. And so, we have to understand that we cannot give up the fight, whether we see the fruits of our labor or not. You have a responsibility to open the door to keep this moving forward”.

Thank you Manzil for introducing me to Ruby Bridges!

–Mamata

A Day for Donkeys: Vautha Fair

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For an animal that is usually the brunt of jokes, or the joker on the animal pack, this is the one occasion when the donkey is in the limelight. The Donkey Fair revolves around donkeys, and marks an important event in the local calendar of Gujarat. Held annually at Vautha, the fair goes back hundreds of years, and even today attracts large crowds.

The event occurs on the full-moon night of the lunar month of Kartik (October-November), which begins after Diwali. Kartik Purnima is considered as an auspicious day and is celebrated by different communities in India in different ways. A common ritual is taking a holy bath in a river. As per Hindu mythology, it is believed that this is the day on which Hindu Gods came down to earth to take a dip in a river, and even today, those who take holy dips in rivers receive the blessings of all gods, and their sins are washed away.

One such site is at Vautha in Gujarat, located near Dholka, about 50 km from  Ahmedabad. Vautha is located at the confluence of the rivers Sabarmati and Vatrak. The confluence is also called sapta sangam, which means the meeting of seven rivers. It is at Vautha that the Vatrak river merges with the smaller rivers Meshwo, Hathmati, Shedhi, Majum and Khari with the Vautha, which in turn merges with the Sabarmati.

The history of the fair goes back almost five hundred years. There are many local legends associated with it. One legend attributes the fair’s origins to the time when the sage Vashishta is believed to have performed a yagna at the confluence of the rivers. Another one claims that Vautha is one of the sites that the Pandavas stopped by at during their exile.

Legend also has it that Kartikeya or Kartik, the son of Lord Shiva and the Goddess Parvati visited this site on this full moon night. To mark this, an annual fair dedicated to Kartikeya is held on Kartik Purnima. Thousands of pilgrims from all castes and communities and professions throng here for a holy dip, and the festive atmosphere is highlighted by a fair.

The fair is a vibrant event with numerous stalls selling local food, handicrafts, and lots of other attractive ware. It is enlivened by music and local theatre performances and folk dances. There are rides and varied exciting activities. This is a major social and cultural event that villagers from far and near look forward to all year.

What makes this fair unique is that this is the major animal trading fair in Gujarat where the main animals traded are donkeys, although there is also some trade in camels, horses and goats. It is believed that this is an auspicious time for buying and selling animals.

Farmers and traders from all over India bring donkeys to the fair. The animals are painted with coloured patterns and make for an attractive sight. However the buying and selling is serious business. Donkeys are closely examined to verify breed, build, fitness and health. Scrutiny of the teeth is an important part of the process. There is usually an auction to boost to competition and the prices which can range from 7,000 to 17,000 rupees or more.  

Several different breeds of donkeys make their way to this auction. Each has its own characteristics and uses. Halari donkeys from Saurashtra are white in colour and of docile temperament. They are used as pack animal during pastoralist migration, being able to walk 30-40 km a day; and also to pull carts. Kuchchhi donkeys from Kuchchh are grey, white, brown or black in colour. They are sturdy and can carry 80-100 kg and pull 200-300 kg on carts. They are used as pack animals during migration, and also for weed removal on farms. Sindhi donkeys from Barmer and Jaisalmer districts of Rajasthan are brown in colour can carry 1000-1500 kg and are used as pack animals to transport water, soil, earthenware, construction material, and fodder; as well as for pulling carts and for ploughing by small and marginal farmers. There are also donkeys from Marwad as well as other local breeds from other parts of India.

While thousands of donkeys continue to be brought and traded at this largest donkey fair, studies indicate that there is a steady decline in the donkey population in India. Increasing mechanization has replaced the need for donkeys for transporting material and as pack animals. This is also a factor for replacing donkeys in farm work. Traditional donkey-raising and herding families are moving to new occupations as demand for donkeys is going down, and the cost of maintaining the animals rises. There are also no specific government schemes or policies that promote the animal or its welfare. Donkeys are being abandoned when they are too old or feeble for hard labour. Even in Ladakh which has a tradition of donkey rearing, there is a decreasing role for donkeys in local occupations and uses. A donkey conservation park has been opened here in collaboration with communities where stray or abandoned donkeys are kept with dignity.   

In the meanwhile the donkeys still have their day at Vautha. And this year it falls on 15 November.

–Mamata

A Pre-Titanic Disaster: SS Vaitarna

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112 years after the tragedy, April 15 is still marked as the day the RMS Titanic sank. This is remembered as the biggest maritime disaster of all times. The largest and most luxurious ship in the world at the time, The Titanic was also one of the most technologically advanced for its time; its 16 watertight compartments were believed to make the ship unsinkable. But just four days into its maiden voyage, the Titanic struck an iceberg near Newfoundland, Canada, damaging its watertight compartments. Only hours after the collision the ship sank, taking 1500 passengers with her.  

SS Vaitarna

Not many are aware that twenty years before this tragedy, another ship had mysteriously vanished, taking along with her, more than a thousand people. And this little known event occurred along the coast of Gujarat in India on 8 November 1888.

The ship was SS Vaitarna, one of the earliest steamships operating on the west coast of India. It was named after the Vaitarna River which flows north of Mumbai, but was built by the Grangemouth Dockyard Co. Ltd in Scotland. It took three years to build. The 170 feet long steamer had three floors and 25 cabins. Its value was estimated to be 10,000 pounds, and it was insured for 4,500 pounds. Its maiden voyage from Scotland involved sailing around Africa to Karachi its first destination.

The Vaitarna was owned by A.J. Shepherd & Co. in Bombay. The captain of the ship was Haji Cassum, a zamindar from Kuchchh who owned large tracts of land around Mumbai.

The ship started sailing in 1885 and was used mainly for carrying cargo and passengers between the Mandvi port in Kuchchh and Bombay. Vaitarna was far from the luxury liner that the Titanic would be two decades later. But it had something that was a great novelty for the time—electricity! The ship was lit with electric bulbs, long before external lighting was made mandatory for safe navigation at sea. This was such a unique feature that the local people dubbed the ship Vijli (the Gujarati word for electricity or lightning). The lighted ship attracted scores of visitors when it used to come to Mumbai; sightseers were charged two rupees for the viewing.

Vijli regularly plied between Mandvi in Kuchchh and Bombay, ferrying passengers and goods. It took 30 hours to cover the distance, and the passenger fare was eight rupees.

On 8 November 1888, the ship was anchored at Mandvi port. At noon that day it set sail for Dwarka with 520 passengers on board. About 200 more passengers are believed to have boarded at Dwarka before the ship left for Porbandar. But as the weather was turning stormy the ship did not stop at Porbandar but headed directly for Bombay. The storm gained strength and the seas were choppy. That evening the ship was seeing off the coast of Mangrol, but that was the last sighting. Vijli never reached Mumbai. The next day SS Vaitarna was declared missing with all the passengers on board. The passengers included 13 wedding parties and a number of students who were on their way to Mumbai to appear for their matriculation exams.

While it is known that there were at least 700 passengers, plus about 40 crew members, the exact number of casualties could never be ascertained. It was common practice for ships to load far beyond their normal capacity. It has been speculated that ship could have been carrying as many as 1200 passengers.

No wreck of the ship nor remains of the passengers were ever found. Unlike the Titanic, SS Vaitarna had no survivors. The first attempt to locate the remains were by the ship SS Savitri. Its captain Mahomedbhoy Dawood, had been a friend of Haji Cassum for many years; he knew Cassum to be a careful navigator.

The cause of the wreck has also remained a mystery. A Marine Court of Inquiry was set up by the Bombay Presidency to investigate. It pointed out that the ship did not have enough lifeboats, and was not adequately equipped with safety measures. Generally the ships in this region were not designed to ply on stormy seas. They would travel along the coast from port to port during the non-monsoon seasons, and would remain moored in harbour during the rainy season. But November is not the monsoon season in the Arabian Sea.  

However another report by the then government of India claimed that the ship was in good condition and all its machinery was in good order, and that it was fully equipped and sufficiently manned. It would have taken a cyclonic storm to capsize it.

Whatever the cause, the effect was the total and complete disappearance of SS Vaitarna. However this disaster led to the realization about the need for relaying early credible forecasts about storms and led to several reforms in India’s shipbuilding and navigation systems.

No compensation was given to the families of the missing passengers. After the initial attempts at searching for the wreckage, the curtains were drawn. While the sinking of the Titanic continues to evoke interest and discussion even a century later, this early, and just as tragic, shipwreck has almost been forgotten in the annals of shipping history. The Lloyd’s Register of London recorded only one word against SS Vaitarna: Missing. 

The Vaitarna tragedy however became a part of the lore of Saurashtra. Even today stories and songs commemorate Vijli and her captain Haji Cassum.

–Mamata

The Black-eared One: Caracal

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It is arguably the least-known cat-species of India. Its popular vernacular name based on the Persian words is syah (black)and gosh (ear). This is the caracal—the black-eared one. Caracals inhabit dry, arid regions and moist woodlands, living in small herds. They mark territory by clawing trees and releasing scent from glands on their faces and between their toes. They communicate with meows, hisses and spits.

A medium-sized cat (about the size of a jackal) with fur in varying shades from reddish-fawn to dull sandy, the caracal is distinguished by its ears. The ears are longer than in most felines and are pointed at the tips that end in an erect tuft of hair. The ears have almost 20 different muscles that control independently the motion of each ear and aid in their wide range of movements, which they use for a variety of communication. The ear tufts act as sensitive antennae, with the ability to detect even minute vibrations.

Strongly muscled with tall rear limbs the caracal is the athlete of the cat world. It can run at a top speed of 80 km an hour and can change direction in mid-air. It can launch its whole body as high as 10 feet above the ground in one jump, and can even catch birds in flight. This litheness enables it to be an effective predator; its diet includes rodents, rabbits and birds, it is known to subdue prey much larger than itself.

It is this ability that that made the caracal a favoured hunting or coursing animal in medieval India. The caracal was a favourite pet among royalty, dating back to the time of the Mughal emperors and on to the Maharajas in the British times. Caracals were tamed and trained to hunt game, especially birds. They used to be transported to hunting grounds hooded and leashed on a bullock cart, from where they were set after prey. Using its speed and agility, the cat would swiftly bring down large game birds like cranes, hares, antelopes and even foxes. However once it had successfully hunted the caracal would ferociously hang on to it, making it difficult to retrieve the kill. 

Caracals feature commonly in literature from the Mughal through to the British rule period, indicating that they were fairly common, and considered significant. In later years these cats began to disappear from the landscape and literature. As a result the caracal remains one of the least studied species of Indian felines. Their shy and elusive nature makes them difficult to spot in the wild; they are rarer to spot than a tiger.

Conservation biologist Dharmendra Khandal who has spent many years looking for studying this elusive creature has spotted the cat only five times in twenty years compared to the hundreds of times he has seen tigers. Today he is one of the few caracal experts in India. Research on this elusive nocturnal cat is incredibly difficult  because there are no captive caracals in the country.

Once found all across Central Asia and the Indo-Gangetic plains, today these cats are rarely, if ever, sighted in these parts. While the cheetah got hunted to extinction, the reasons for the vanishing of the caracal in India are not clear. While they may face a variety of threats. Increasing area under irrigated agriculture in the arid and semi –arid region that the caracal inhabits has led to habitat modification and loss. This has also affected its diet which earlier consisted largely of birds, but now includes rodents. Human intrusion due to increasing population, and increased activity such as large scale mining and setting up wind factories in the already fragile landscape has driven these cats to near extinction.

And indeed they have vanished. A 2015 study threw up the grave concern that only two populations of the cat remain in India. It estimated that only some 28 caracal individuals were believed to be in the Ranthambhore Tiger Reserve in Rajasthan, and around 20 in Kutch in Gujarat. Scientists fear that after the Asiatic cheetah, that was declared extinct in 1952, the caracal will be the second cat species to be wiped out from the country.

While the species is listed under “least concern” under the IUCN Red List globally, it has been listed as “near threatened” by the Conservation Assessment and Management Plan and IUCN Red List assessment in India. The species is included in the Schedule-I category of the Indian Wildlife (Protection) Act, 1972, offering it the highest possible protection.

Currently, three Protected Areas, namely, Ranthambore National Park and Kailadevi Wildlife Sanctuary in Rajasthan and Narayan Sarovar Wildlife Sanctuary in Kachchh, Gujarat are the only known strongholds of Caracals in India. Viable populations outside these protected areas remain either unknown or poorly monitored. 

In 2021, the National Board for Wildlife and the Ministry of Environment, Forest and Climate Change announced a Species Recovery Plan for the conservation and population revival of 22 species in India, including the caracal.

A ray of hope comes in the form of the recent news that the royal family of erstwhile princely state of Kachchh has transferred the ownership of Chadva Rakhal, part of their ancestral property to the state government of Gujarat for conservation of biodiversity.  The Government has transferred the 4,900-hectare woodlot to the Forest Department to support conservation efforts. The area will also include a caracal conservation breeding centre which will focus on the protection and breeding of the rare and critically endangered Caracal.

 A heartening gesture indeed. 

–Mamata

Food Historian: KT Achaya

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Several years ago, a dear friend gifted me a book on food. Not because I am a great foodie myself, but because I love probing into the ‘why’ and ‘how’ of things, and this book did the same. Whenever I write a piece about food, I invariably dip into this trusty resource. This is a book called A Historical Dictionary of Indian Food   by KT Achaya. 

The painstaking and well-researched book traces the origins and pathways of food, and food ingredients that are so much a part of our cuisines. KT Achaya was a scientist with deep interest in the humanities as well the fine arts. He was also fluent in a number of Indian languages which gave him access to diverse original sources. From ancient Sanskrit manuscripts, archaeological evidence, to a wide range of scientific as well as historical documents, KT Achaya compiled facts about countless ingredients as well as dishes that threw up fascinating nuggets of information, and sometimes also ruffled feathers (e.g. idlis did not originate in India!)

Recently I read another book which talked about Achaya the man himself. That was an interesting story in itself, and gave life to the name that I had only associated with my food dictionary. I discovered that Achaya spent his entire professional life as highly respected scientist working with compounds and formulae, before his avatar as a food historian.

KT Achaya was born on 6 October 1923 at Kollegal in Karnataka. His father was a sericulturist who managed a silk farm run by the government of India. Achaya graduated from Madras University with chemistry honours. He also got his MSc degree from the same after pursuing his research at the Indian Institute of Science in Bangalore. A government scholarship took him to the University of Liverpool for his doctoral studies. His research focused on the chemistry of cow and buffalo ghee, and was academically well received. In 1948 he published his first book, Indian Dairy Products co-authored with K. S. Rangappa. This is still considered one of the most important books in the field.

Achaya returned to India in 1949. In 1950 he was selected to help establish an institute under the auspices of the Indian Council of Scientific and Industrial Research (CSIR). Originally named Regional Research Laboratory, this is now the Indian Institute of Chemical Technology, Hyderabad. Achaya went on to spend 22 years at the Institute, engaged in ground-breaking research and publishing academic papers that garnered international recognition.

In 1971, Achaya became the executive director of the Protein Foods and Nutrition Development Association of India in Mumbai. Here he hoped to develop products that were high in nutrition, easy to consume, and inexpensive. The project did not succeed commercially, but the book on nutrition that he wrote during this period, Your Food and You, became popular and was translated into several Indian languages. Subsequently Achaya moved to Mysore to be close to Coorg where his origins lay.

He retired in 1983. It is during this period that Achaya began to write articles on the history of Indian food for the Science Age journal. It is these that grew in scope and range, ultimately being published as books, the first of which was Indian Food: A Historical Companion described as an ‘incomparable classic on Indian food’. He went on to publish several other books including A Historical Dictionary of Indian Food and The Food Industries of British India.

Achaya described himself as a “cowboy” because he had worked so long in the chemistry of dairy products and milk production. His later research later turned to oils and oil production, nutrition, and food technology. In fact Achaya was much more–a Renaissance man in an age of specialisation. He was not only interested in, but knowledgeable about western and Indian classical music, photography, art, cinema, books, sports, and of course food. He was an innovative cook himself; experimenting with different kinds of cuisine, and equally interested in understanding more about the ingredients he used for the different dishes, and leading him on the trails to track their origins and history.  

First published in 1994, Indian Food: A Historical Companion marked a new phase in food writing in English in India. There were, at the time, books on food in Indian languages. S. Meenakshi Ammal’s Samaithu Paar in Tamil (the English translation of which was also gifted to me by the same friend!) was a classic that was passed down through generations. The early English language books were by people like Tarla Dalal. But these were simply ‘recipe’ books. Achaya’s was a totally different genre. These were the first compendiums of their kind. They were scholarly, encyclopaedic, and often not relieved by photographs, and even, recipes. 

The years that followed saw a spurt in interest in food history. Today there are many books which trace the history of food in different ways. Many of these document traditional family recipes and place these in a social, historical and geographical context. Some of these combine history, anecdotes and photographs, along with interesting layouts and illustrations. Then came the internet where recipes from the local to the global, from the simplest to the gourmet are available at ones fingertips.

Be that as it may, for a pre-internet generation there is something special about browsing through a recipe book. I myself have a kitchen shelf with a variety of recipe books, collected over the years; some of which I dip into to refresh a memory, or to explore a change in the regular menu. Achaya’s books evoke not only a sense of exploration and discovery, but also a deep respect for the scholarship and passion of a single man.

–Mamata

Measuring Mount Everest: Radhanath Sikdar

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Recently there was news that the world’s tallest mountain, Mount Everest is growing taller! While the rate of growth (0.2-0.5 mm per year) may not be significant given the total height of the mountain, it is a subject of study and research. The process behind this growth is called isostatic rebound, where land rises when heavy material like rock or ice is removed. In this case this is happening as a nearby river is eroding and causing the land under Mount Everest to push up, thereby increasing its height.

The height of Mount Everest has always been in the news, from the time that its height was measured for the first time, providing proof that it was the tallest peak on earth. Thereby hangs a long tale.

In 1802 the East India Company who were then ruling India instituted an ambitious project to scientifically survey the entire Indian subcontinent. The survey, originally started in Scotland, was brought to India as a geographical survey of the conquered territory after the British defeated Tipu Sultan.

The Great Trigonometrical Survey (GTS), as it was called, was expected to take five years. It ended up taking seventy years!

From 1923 the Survey was being supervised by Sir George Everest. In 1927 Andrew Scott Waugh, who had joined the Bengal Engineers, a regiment of the East India Company army, was appointed as a cadet in the Company, and he was assigned to the Great Trigonometrical Survey in 1832. By the late 1830s, when the Great Trigonometrical Survey reached the Himalayan region, Andrew Waugh had become Superintendent of the Great Trigonometrical Survey of India. The surveying of Everest was carried out under his supervision.

In 1831, George Everest, who had become the Surveyor General of India, was looking for a mathematician who had specialised in Spherical Trigonometry, to be a part of the GTS. A professor at what was then Hindu College (now Presidency College) suggested the name of his 19-year old student Radhanath Sikdar.

Radhanath had been a student at what was then the Hindu School of Calcutta for seven years. He had supported himself on scholarships, and his mathematical abilities did not go unnoticed. George Everest appointed the young Radhanath as a ‘computer’ in the newly established computing office. This was an era when a computer did not refer to a machine, but to the people who did complex calculations. Radhanath’s skills in this were far superior to those of his colleagues. He did not just use the established methods but invented his own formulas and applications to accurately measure different factors. He was described as a ‘hardy, energetic young man, ready to undergo any fatigue, and acquire a practical knowledge of all parts of his profession’. The young Radhanath became a favourite of George Everest.

Radhanath was sent to Mussourie where the main office of GTS was based, and it is here that he spent the next 15 years. His regular job began in 1832 as a sub-assistant. His salary was Rs 107 per month, comprising a pay of Rs 50, tent allowance of Rs 40 and horse allowance of Rs 17. In 1838, when his monthly salary was Rs 173, Sikdar expressed a wish to leave GTS for a profitable post as ‘teacher to a public institution’. Everest made a strong plea to the government to grant Radhanath Sikdar a substantial increase as an inducement to stay. As a result he was given an increment of Rs 100.

Everest retired in 1843 and was succeeded by Colonel Andrew Scott Waugh. Eight years later, in 1851, Radhanath was promoted to the position of Chief Computer and transferred to Calcutta.

This is when Radhanath started measuring the snow-capped mountains in Darjeeling. Foreigners were not allowed in Nepal so observations were taken from the Terai on the Indian side. Till then, Kanchenjunga was believed to be the highest mountain in the world. But during this survey the team noted that a mountain, then called Peak B, appeared to be higher. As calculations continued, the mountain was renamed Peak XV. The mountain had local names, it was known as Chomolungma in Tibet, Chomolangma by the Sherpas of Nepal and Qomolangma in China. But it had not yet featured on the international scene.

In 1852, the chief computer Radhanath Sikdar, through a series of calculations was able to establish that this peak was indeed higher than Kanchenjunga, making it the highest mountain in the world. He gave proof of this to his boss Andrew Scott Waugh who had succeeded George Everest as both Surveyor General of India, and Superintendent of the Great Trigonometrical Survey of India. Waugh waited four years to confirm and reconfirm the information. This was officially announced in March 1856. He also proposed that the highest peak be named after his mentor Sir George Mallory. And thus what could have been Mount Sikdar became Mount Everest!

Radhanath Sikdar’s many years of path breaking ‘computing’ and his tallest discovery were eclipsed by the ruling powers of the day. However, Radhanath continued his passion and pursuit of mathematics, even after he retired from the Survey in 1862. He joined as mathematics teacher at what later became the Scottish Church College. He, along with a friend, also founded Masik Patrika, a Bengali journal aimed at promoting education and women’s empowerment. Radhanath Sikdar passed away in May 1870.

On 27 June 2004 the Department of Posts issued a commemorative stamp featuring Radhanath Sikdar and Nain Singh Rawat a legendary the Indian explorer who surveyed the vast unexplored expanses of Tibet in the late 19th century.

–Mamata

Celebrating Dragonflies

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As the festive season begins, the next few months will see a variety of celebrations. Among the dazzle and din that marks the festivities, there is a quieter celebration going on in several parts of the country. This is the Dragonfly Festival.

Why celebrate dragonflies?

Dragonflies are believed to have been around for more than 300 million years, predating even the dinosaurs. Some of the ancient ones had a wingspan of over two feet! Today we can see only the miniature version of what may have been spectacular creatures, but they are no less charismatic.

Dragonflies are flying insects; members of the order Odonata. As do most insects, they have six legs, a head, thorax and abdomen which is divided into ten segments. They have four wings, and compound eyes which are made up of thousands of tiny units (ommatidia). Most dragonflies are beautifully coloured with shades of greens, reds, yellows and blues.

Within the order of Odonata, there are two suborders — dragonflies and damselflies. Although both are commonly called dragonflies, the two are distinct, with the most important difference being the position of the wings when at rest. A dragonfly’s wings will be held separately down at their side while a damselfly will hold its wings together over their back. Damselflies are slender while dragonflies have thicker bodies; and damselflies have two distinct eyes while the eyes of dragonflies typically almost meet in the middle of their head.

The dragonfly life cycle is uneven. The insects lay their eggs on the surface of the water, and the larva that emerges from the eggs is a grayish-brown creature that feeds on aquatic plants and larva of small insects. It remains in the larval stage for most part of its life, shedding the outer layers at regular intervals. For the final shedding it comes out of the water, climbs on a blade of grass, and emerges in its adult form with beautiful wings that make it a swift and graceful flier. It is this magical metamorphosis that has given the dragonfly spiritual associations in some cultures, where it symbolizes transformation and renewal. https://millennialmatriarchs.com/2019/09/24/dragonflies/

Dragonflies are remarkable flyers. When moving forwards they can attain a speed of almost 55 km per hour. They can hover in mid-flight for almost one minute and rotate 360 degrees in place. They can even fly backwards with similar alacrity. Their flying skills and sharp vision aid their hunting technique; they capture prey insects in flight. This has given them the name of Hawks of the Insect World. Adult dragonflies are mainly insect eaters but the nymphs also consume freshwater invertebrates, tadpoles, and even small fish. Being predators both at larval and adult stages, they play a significant role in the wetland food chain. Adult odonates feed on mosquitoes, blackflies and other blood-sucking flies and act as an important biocontrol agent for these harmful insects. They play important ecological roles not only as predators, but also as prey of birds, frogs and other aquatic creatures. 

Healthy aquatic ecosystems with strong food chains are critical for dragonflies to survive and thrive. When food sources for dragonflies are affected by the impact of insecticides, this leads to a disruption in the food chain. Which in turn indicates a threat to the larger ecosystem of which those food chains are a part. Thus dragonflies are important environmental indicators; a decrease in dragonfly populations signals that all is not well with the water quality, and in turn the aquatic ecosystem that it supports. 

Today, there are more than 5,000 different species of dragonflies and they can be found on every continent except Antarctica. But these are threatened as a result of threats to their habitats. Dragonflies are very sensitive to changes in the environment so change in dragonfly numbers could be an early warning signal of changes in wetlands. There is now increasing consciousness about the vital role of dragonflies, especially with the rapid degradation of wetlands across the world, due to a range of factors including spread of urbanisation, pollution, agricultural practices, and climate change. Conserving dragonflies and their habitat is being highlighted as a priority because they are valuable environmental indicators, including water quality and biodiversity.

The first step to conservation is a greater awareness and better understanding of dragonflies. This can begin with observing these in the context of their habitats, and recording odonate population trends.

India has over 500 species of odonata, with the greatest diversity in the Western Ghats and Northeast India. 196 species in 14 families and 83 genera are known from the Western Ghats. Of this, 175 species are reported from Kerala. Even though India is rich in Odonates, the general public has little awareness of this, nor its significance. Concerned about this, Society for Odonate Studies (SOS), a non-profit organization was formed to impart knowledge to the public about dragonflies and damselflies, and to conduct scientific studies with the objective of conservation of the species and their habitats. The Society created a surge of interest among young naturalists and wildlife enthusiasts in Kerala. SOS joined hands with WWF-India to launch a wider initiative which grew into the Dragonfly Festival.

The Dragonfly Festival started in 2018 to connect citizens with these fascinating creatures, demystify Dragonflies and Damselflies, and celebrate their importance. This is a unique Citizen Science campaign conducted across India which seeks to spotlight the significance and status of dragonflies and damselflies as indicators of healthy ecosystems, and support their conservation. The festival is a collaboration between international, national and local partners which include Bombay Natural History Society (BNHS) and Indian Dragonfly Society (IDS) and NBA UNEP, UNDP, Indian Dragonfly Society (IDS) and NBA UNEP, UNDP, and IUCN-CEC. Over the years the initiative has engaged thousands of individuals across several states. In addition to on-ground observation and identification, the festival includes expert sessions, nature walks, competitions, and workshops. This year WWF-India had called for volunteers to conduct regular surveys at a number of wetland locations, and monitor the species over a three-month period. The tasks will include photo documentation, observation and identification. The data will be uploaded on the India Biodiversity Portal. 

So many reasons to celebrate dragonflies! And, as India also celebrates Wildlife Week in the first week of October, a reminder that dragonflies and damselflies can be as charismatic as tigers and lions!

–Mamata

River as a Living Entity

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World Rivers Day is marked across the world on the fourth Saturday of September every year. In times when rivers in every country in the world face an array of threats, this day is an opportunity to highlight the integral role of rivers in the environment and lives of all living beings, and to encourage the improved stewardship of all rivers.

The proposal for a global event to celebrate rivers was led by Mark Angelo an internationally-renowned river advocate. The proposal was accepted by the United Nations which had launched the Water for Life Decade in 2005 to help create greater awareness of the need to better care for the world’s water resources. The World Rivers Day was observed for the first time in 2005. Since even as people are reminded of the critical role of rivers as indicators of a healthy ecosystem, rivers across the globe are being sapped of their vital lifeblood.

Whanganui River

The ancient civilizations and peoples not only understood this role of rivers, but also revered it. Perhaps the most telling example of this reverence is the link between the indigenous Maori community in New Zealand, and their deep connection with the Whanganui River. The Whanganui tribes have for centuries lived along the river from which they get their name, and fished in it for food and livelihood. But for them the river is equally central to their spiritual practices; it is sacred. It defines their self-identity; as their proverb indicates: I am the river. The river is me.

The large-scale advent of European settlers to New Zealand in the 1840s changed the situation. Increasing trade and riverboat traffic began to take a toll on the river ecosystem. While Maori chieftains and the British Crown signed a treaty to guarantee the Maori the continuation of their rights and privileges, the situation on the ground was very different. Over time, the different resources of the river–water, aquatic life, riverbed gravel, the waterways that supported trade and transport, and the land along the river bank were each exploited separately for their utility to the settlers called Pākehā by the local people, and parcelled out to individual ownership, even as the indigenous inhabitants were being pushed to the brink. This was completely against the traditional belief that the river was a single and indivisible entity, and not something to be owned. The tribes believed that rivers resources could be used but only the people who contributed to the community had the right to benefit. Under Māori belief, all things have mauri – a life force and personality. When the river’s water quality was degraded, the mauri of the river wasn’t respected, in turn affecting the mauri of the local people, who relied on the river to sustain them. The local people protested, and even initated legal action to claim an independent identity and right for the Whanganui River. The earliest of such petitions date back to 1873.

The case went on through the century and into the next. Tribunals were set up and hearings were conducted. In 1999 the Tribunal agreed that the river was a treasure, but that the local people did not have legal rights over the river. Once again, the litigation stalled. It took another two decades to gain legal recognition for the river itself. The local people, many who were descendants of the original litigants, continued their fight. The case went on to become one of New Zealand’s longest-running court cases.

Finally on March 15, 2017, after over 160 years of negotiation, Whanganui gained “legal status as a person.” The river henceforth will be considered as a living entity. This means that polluting or damaging the river is now legally equivalent to harming a human. Two representatives from the Māori tribes can speak on the river’s behalf, and it can be represented in court cases in an arrangement similar to a legal trust.

The Whanganui River became the world’s first natural resource to be granted its own legal identity, with the rights, duties, and liabilities of a legal person. Having the river recognised as a legal person means that harming it is the same as harming the tribe. If there is any kind of abuse or threat to its waters, such as pollution or unauthorised activities, the river can sue. It also means it can own property, enter contracts and be sued itself.

The legal identity reinforces the deep and inalienable connection that the Māori have to the river, which they consider to be an ancestor, and acknowledges their inherent role in maintaining its well-being. The river continues to be the font of their spiritual sustenance and renewal. It is a caregiver, a guardian, and a totemic symbol of unity.

This case is also indicative of a growing movement called Rights of Nature. This initiative which was launched in 2010 is a broad alliance of civil society organizations in partnership with governments, Indigenous Peoples, members of the scientific community, and future generations delegations.

The Rights of Nature model seeks to recognize Nature and her elements as rights holders, providing them with a voice through representation, and reorienting western law around principles of relationship, interconnection, reciprocity, responsibility, and the recognition that all Earth’s beings, ecosystems, and components have fundamental rights to exist, thrive, and evolve.

The movement is committed to advocating, accelerating, and escalating the global adoption and implementation into legal systems of the Rights of Water Ecosystems (e.g. rivers, mangroves, ocean, and others) and in general, the Rights of Nature.

The Whanganui River which became the first waterway in the world to be granted legal personhood, provided a boost to the movement which is today active in several parts of the world. It seeks to repositioning people and Nature as members of a collective whole working together towards a shared vision of a healthy and livable planet, promotes holistic water management approaches.

–Mamata