Category: Meena Raghunathan

The Jawaja Project

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One of the criticisms against academic institutions is that they are far removed from every day realities and seldom contribute in solving real-life challenges.

The Jawaja project undertaken by IIM Ahmedabad in partnership with the National Institute of Design (NID), Ahmedabad is an early exception.

It was in 1975 that Ravi Mathai, IIM-A’s legendary first fulltime director, set out on a journey to see how corporate management principles could be used to solve the major problem facing India-poverty. Ravi had stepped down as Director and could now devote time to such a project.

The decision was taken to work in Jawaja, a drought-prone district of Rajasthan, consisting of about 200 villages and 80,000 population. There seemed very little scope for development there, given the arid landscape and lack of water and other physical resources. But Prof Ravi Matthai had a different perspective, because he saw people as the biggest resource.

As they understood the area better, they found that the area had a 300-year tradition of leather-craft. The communities there were also skilled at weaving. And so they decided to build on these skills to develop sustainable livelihoods for the communities there. Prof. Mathai roped in NID to join hands with IIM-A, to work on livelihoods and empowerment of the communities in Jawaja. He and Ashoke Chatterjee, his counterpart in NID, started the journey which involved many faculty from both institutes.

The idea was to connect artisans with contemporary disciplines of management and design, and knowledge institutions which had this knowhow. There were some important basic principles underpinning the effort. The first and foremost was that the relationship was one of mutual respect and learning—after all, even as the communities learnt new skills, the faculty of the institutions were learning how their knowledge could be put to use in solving social problems. Another important aspect was to see how much of the value chain could be controlled by the artisans and communities themselves, so that their incomes could be enhanced. The idea was to innovate and design new products which would have new markets, so that the traditional value chains could be broken and the craftspeople could play a greater role in more areas. The focus was also on working in groups, to give greater resilience and strength to the efforts.

Jawaja bag
A prized Jawaja bag

The process was by design a gradual one, moving from basic products which did not need very high quality—e.g, leather school bags and woven floor mats, to higher value ones like office supplies, more trendy bags, and high-end furnishings.

The challenges were of course many. Apart from the need to design new products which would use the old skills, technologies and equipment, another major concern was quality control.

With regard to production of new designs, a train-the trainer model was envisaged, which did not work quite as planned. With regard to quality control, the idea was that it would initially be done by external experts, and would then be taken over by the crafts groups themselves. This again went slower than foreseen. Funds and resources for developing new products and for procurement of raw material were always a constraint.

But the enduring success of the bold experiment is seen even today at several levels.

The first was the creation of self-reliant institution of crafts people– the Artisans’ Alliance of Jawaja and its associations. These started to manage all links of the value chain in Jawaja, from raw material procurement, finances, bank dealings, design and technology know how, and marketing processes. These are still active today and continue to innovate, produce and market these products which are highly valued.

The second is the impact of the project on the larger development scene. It was the learning from running this grassroots education and empowerment project that the idea of setting up a specialized institution for education in rural management came up, and the Institute of Rural Management (IRMA), Anand, was born. This was given shape by Prof Ravi Mathai and two other professors who had been with IIM-A—Dr.Kamala Chowdhary and Dr.Michael Halse.

The Jawaja experiment widespread legacy is that it influenced development sector thinking on how to approach community-based livelihood interventions in a spirit of mutual respect and learning.

It is an initiative which needs to be much more widely known, understood and discussed.

–Meena

Fabrics for Freedom: Khadi and Beyond

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We are all aware of how central khadi was to our struggle for independence. It was not only about defying the British and refusing to buy their imported cloth, but a potent symbol that it was not mere freedom from colonial rule that was critical, but also economic independence—a means of livelihood for millions of people of the country. In the words of Divya Joshi: ‘Gandhiji presented khadi as a symbol of nationalism, equality and self-reliance. It was his belief that reconstruction of the society and effective Satyagraha against the foreign rule can be possible only through khadi….The spinning wheel was at one time the symbol of India’s poverty and backwardness. Gandhiji turned it into a symbol of self-reliance and non-violence.’

Khadi

But India is not the only country where spinning and weaving of textiles were a core part of a movement for independence. Another large British colony also used this as a weapon. This was the USA!

Britain saw its colonies including the American territories, as suppliers of raw material, insisted that they export all cotton to it, and buy all finished cloth from it. And of course it imposed huge taxes on all these products including fabric.

In defiance, the people in the American colonies started spinning their own cloth, and the spinning wheel because as important a symbol of patriotism in Americanin the 1760s and 1770s as the charkha was to the become in the 20th century in India.

Women were at the forefront of the spinning movement in the American War of Independence, and created their own homespun cloth to disrupt the British monopoly.  Fabric made this way was called “homespun.” Wearing homespun was a symbol of patriotism.  

In certain areas like New England, women showed their protest by going to ‘spinning bees’ where they would set up spinning wheels and keep each other company while they spun yarn. And these were not isolated events—for instance, in a single area, from Harpswell, Maine to Huntington, Long Island, over 60 spinning meetings were held over 32 months starting in March 1768.

The Daughters of Liberty, a group of political dissidents who got together to fight for liberty, were at the forefront of these spinning bees. They organized boycotts of British goods, especially tea, and they manufactured replacement products, especially cloth.

As in India, spinning was at the centre of a lot of publicity and was a rallying point for the freedom fighters. Newspapers reported elaborately on the smallest cloth-making development to amplify the message. Spinning schools were set up and awards were offered for the person who wove the most cloth. Old and young learnt to spin—it is reported that a 70-year-old woman in Newport, R.I., learnt to spin for the first time during the movement. Competitions were held—‘in 1769, two Connecticut women held an all-day spinning contest in which the winner spun seven skeins and two knots of fine linen yarn, just a little more than her competitor’.

The boycott of imported fabric and other goods from tea to molasses, worked, and it is estimated by some sources that the value of imported goods from Great Britain to the US fell by half in 1769 over the previous year, from 420,000 to 208,000 pounds.

So ‘swadeshi’ proved a potent war cry against imperial colonizers halfway across the world!

As it did in India almost 150 years later–rallying self-confidence, morale, giving a sense of identify.

Happy Independence Day!

Buying one pair of Khadi clothes a year can contribute to livelihoods for our millions of weavers. And they need it more than ever now, as the spinning of the national flag, which was their monopoly, has been taken away.

–Meena

Animal Tales

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Since the beginning of human history, people and animals have lived in close contact. Animals are an integral part of our lives. The relationships vary: animals may be domesticated for work; they may be loved as pets; they may be hunted as food; they may be admired and envied for their strength or other qualities; they may be. But even beyond these relationships, animals fascinate humans and so the numerous myths and stories, the worship of animals, and their symbolism.  

In last week’s post marking International Tiger Day, we saw a few myths, stories and legends about tigers. While there are many tiger-stories, it is not just tigers, but many, many animals and birds—real and imaginary who feature in these tales.

The book ‘Adbhut: Marvelous Creatures of Indian Myth and Folklore’ by Meena Arora Nayak, provides an overview of many of these. The book compiles 55 stories, drawing from all religious and cultural traditions.

The book is organized into different sections: Creatures of the Sky; Creatures of the Sea; Creatures of the Earth; Other Creatures of Air, Water and Land—Worms, Insects, Reptiles and Dragons; and Creature of Amalgam.

The last two are less familiar categories, so here are a few fascinating stories drawn from these sections of the book:

Bhramari the Beehive Goddess: Aruna was a daitya who had received a boon from Brahma, giving him immunity from death by war, weapons, man or woman, biped or quadruped or a combination thereof. To circumvent these conditions, Goddess Adi Shakti took the form of Bhramari, and her body became a beehive from which swarms of bees emerged. The bee swarms attacked and destroyed the daityas, who had no weapons against them. And at the end of the mission, all the bees merged into the Goddess’ form.

Shamir the Stone-cutting Worm: Shamir the worm was just the size of a grain of barley, but his gaze is so sharp that it could cut through stone, iron and even diamond. It is believed that the Shamir was used by Moses to engrave the names of the twelve tribes of Israel on the breastplate of a priest. After this, Shamir disappeared. It was with great difficulty that King Solomon found him and brought him to help build the First Temple in Jerusalem. The King did not want to use any tools to cut the stones because the use of such tools symbolized violence. He therefore used the shamir to cut the stones.

Nariphon the Plant Women: Both Hindu and Buddhist traditions talk about these. The mythical mountain of Meru stands in the midst of thick forests. The trees in this forest bear not fruits but beautiful young women. They emerge from the pods feet first, hanging from the trees on stems attached to their heads. They are about eight inches long. It is believed that in the last incarnation of Buddha before he was born as Siddhartha Gautama, he was so generous that his people banished him, his wife Maddi and children, to the jungle so the kingdom did not go bankrupt. Indra is said to have created Nariphon so that the eyes of itinerant sages would be drawn to these exquisite little creatures rather than to Maddi.

An interesting book which gives insights into the fascinating relationships of humans and animals, and reminds of the close bonds between humans and other animals. While not told in a story-telling style, it does indicate how our love, fears, imagination all come into play in the creation of myths and legends. The book lends itself to creative illustrations, and one wonders why only the back and front covers have them.

–Meena

The Proud Tricolour

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75 years ago, on 22 July 1947, Jawaharlal Nehru moved the motion for the adoption of the national flag. This is what he said on the occasion: ‘the national flag of India shall be horizontal tricolor of deep saffron (kesariya), white and dark green in equal proportions. In the centre of the white band, there shall be a wheel in navy blue to represent the chakra.’

Indian flag

Today, there are many who interpret the symbolism of the flag in different ways. But it would make sense to go back and understand the thinking of the founding fathers of the nation, who discussed and debated these issues long and hard. And what better way to understand this than through the words of one of the most eminent thinkers of the 20th century, academic, statesman and philosopher, Dr. Sarvepalli Radhakrishnan?  Dr. Sarvepalli Radhakrishnan later President of India, speaking on the motion moved by Nehru, explained the meaning of the flag design. Here are some quotes from this speech:

‘The world is full of misunderstandings, suspicions and distrusts. In these difficult days, it depends on us under what banner we fight. Here we are putting in the very centre the white, the white of the sun’s rays. The white means the path of light. There is darkness even at noon .. but it is necessary for us to dissipate these clouds and control our conduct—by the ideal light, the light of truth, of transparent simplicity which is illustrated by the colour of white.

We cannot attain purity, we cannot gain our goal of truth unless we walk the path of virtue. The Ashoka wheel represents the wheel of the law, the wheel of Dharma. Truth can be gained only by the pursuit of the path of Dharma, the practice of virtue. Truth, dharma, virtue, these ought to be the controlling principles of those who work under this Flag.’

‘The red, the orange, the Bhagwa colour, represents the spirit of renunciation. …Our leaders must be disinterested. They must be dedicated spirits.’ ..’That stands for the fact that the world belongs not to the wealthy, not to the prosperous but to the meek and humble, the dedicated and the detached.’

‘The green is our relation to the soil, our relation to plant life here on which all other life depends. We must build our Paradise here on this green earth. If we are to succeed in this enterprise, we must be guided by truth (white), practice virtue (wheel), adopt the method of self-control and renunciation (saffron).’

 In the same speech, he refers to the need for our society to change what is wrong with it. ‘Dharma is something that is perpetually moving. ..There are so many institutions which are worked into our social fabric like caste and untouchability. Unless these things are scrapped, we cannot say that we either seek truth or practice virtue. ..Our Dharma is Sanatana, eternal, not in the sense that it is a fixed deposit, but in the sense that it is perpetually changing…So even with regard to our social conditions, it is essential for us to move forward.’

Dr. Radhakrishnan occupied the George V Chair in Philosophy at Calcutta University; served as Vice Chancellor of Andhra University and Benaras Hindu University. Oxford University appointed him to the H.N. Spalding Chair of Eastern Religions and Ethics. He served on India’s Constituent Assembly and also as chairman of the University Education Commission. He was a chairman of the Board of UNESCO and leader of the Indian delegation to the same. He was Indian Ambassador to Moscow, then Vice President of the country, and its second president from 1962 to 1967.

He was a nationalist who believed in an India built and guided by those who were truly educated, by those who had a personal vision of and commitment to raising Indian self-consciousness.

His scholarly works include: Indian Philosophy, 2 vol; The Philosophy of the Upanishads;  An Idealist View of Life Eastern Religions and Western Thought;  East and West: Some Reflections; A Sourcebook of Indian Philosophy; and The Pursuit of Truth.

And of course, many of us have grown up reading his Ramayana and Mahabharata!

So as we mark the 75th anniversary of the adoption of the Tricolour, and are almost upon our 75th Independence Day, it is time to re-dedicate ourselves to the real meaning of the flag, which Dr. Radhakrishnan’ sums up as: ‘The Flag tells us ‘Go ever alert, be ever on the move, go forward, work for a free, flexible, compassionate, decent, democratic society in which Christians, Sikhs, Moslems, Hindus, Buddhists, will all find a safe shelter.’

–Meena

Purposefully Unparliamentary

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Over the last week, media has been full of news, editorials, funny pieces and trying-to-be-funny pieces about the list of banned words issued by the Parliament Secretariat in India—apparently a standard practice before the start of a session.

banned words

The use of language and words is a zone of contention in most parliaments across the world. Nor is this a phenomenon of recent times. The earliest recorded instances are from 991 AD, when incidents of ritual cursing and boasting (called flyting) were reported between Germanic chieftains.

The discretion to rule what is acceptable and what is not, is generally left to the Speaker of the house, but there are often lists and books and rules to guide them. While some Speakers revel in the power to cut down the words of their House colleagues, others feel constrained to do so by the duty imposed on them. For instance, ‘Un-parliamentary language is one of the things for which a Speaker must be on guard. Since the beginning of Confederation, a list has been drawn up of words, expressions and sentences that are not to be used by Members in the House. To employ them is to incur the wrath of the presiding officer of the day, and the penalties can be swift and harsh.. Now, as a humane, civilized man, it is not a task I relish, but there must be discipline in the Chamber, and I will take whatever measures, no matter how repressive they may seem, to quell unrest.’ said the Speaker of the Canadian House in 2001.

But obviously the members test the limits. For instance, the Scottish Parliament objected to the First Minister being called a liar. So the member who used that word substituted it with ‘dishonest’ and ‘perpetuating a con trick’, which had the precedent of having been used in the same debate but not objected to.

Or they use the word and then apologize: Irish MP Paul Gogarty of the Green Party used the F-word after being heckled by the opposition. He immediately apologized for the rant, which he admitted was “the most unparliamentary language”. Justin Trudeau, before he became PM of Canada, called an MP a ‘piece of shit’ and then quickly apologized.

On the other hand, some don’t apologize or withdraw their words, and are ready to face the consequences. Plaid Cymru AM calling the Queen “Mrs. Windsor” and became the first MP to be ordered out of the Welsh assembly chamber  because she refused to withdraw her words. In the UK, Dennis Skinner called the then-PM David Cameroon “Dodgy Dave”, and was kicked out from the Commons.

There is actually a lot academic research and theorizing on why parliamentarians are so unparliamentary in their speech! Here are some insights from ‘Language and Ideology’ a book edited by Rene Dirven, Roslyn Frank and Cornelia Ilie, which has a whole chapter devoted to this: ‘In a hierarchically-based and rule-regulating setting like parliament, insults are powerful because they challenge the ‘status quo’.’

Our parliamentarians will surely agree with the following finding: ‘Language users have noticed that abusive and derogatory words tend to have a detrimental effect on the target of the insult, while at the same time, they may strengthen the position of the insult initiator.’ The researches aver that ‘By offering the insults publicly, insult initiators intend to reach a wider audience.’

The book explains the three major objectives of parliamentary insults:

  1. To score points by silencing, embarrassing, and/or humiliating political adversaries
  2. To challenge the authority and institutional role of political adversaries
  3. To redress the political imbalance and to strengthen group cohesion.

So next time we hear some unparliamentary language, more than worrying about the words, maybe we should try to fathom the motive!

–Meena

Tippy-tippy Tap…

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The last few weeks have been a time of looking closely at flowers, and marvelling at their variety. I observed about 12 types of pink flowers, about 8-10 types of orange flowers, about 5-6 red, a few yellow ones, a few white ones and two types each of purple flowers and blue flowers–all in my colony. 

So of course the question came to my mind: Was this the typical distribution of flower colours? Was pink the predominant colour, followed by orange and red? And so started my search to find out a little more about this.

First and foremost, what gives flowers their colours? Colours mainly come from the presence of pigments in the chromoplasts or cell vacuoles of floral tissues.  The most common pigments in flowers come in the form of anthocyanins which range in colour from white to red to blue to yellow to purple and to even black and brown. The other major group are the carotenoids, which provide the yellow colours, along with some oranges and reds. While many flowers get their colours from either anthocyanins or carotenoids, there are some that can get their colours from a combination of the two. Other classes of pigments, but of less importance in relation to flower pigmentation, are chlorophylls (greens), quinones (occasional reds and yellows), and betalain alkaloids (giving yellow, red and purple). 

Coming back to which is the most common flower colour, all my web- searching only told me that there was no definitive answer! To begin with, we don’t even know how many flowering plants there are. And of the flowers we know and have catalogued, colour data are seldom maintained. There is no repository of flower colour information. There is no database which documents flower colours, let alone rank them.

There are many good reasons that make it difficult to document these colours. There is no absolute measure. Colours look different in different lights, at different times of the day. Each person perceives colour differently—what looks orange to me look yellow to you. And we all describe them differently—I may say violet for a colour and you may say mauve.

Moreover, colours vary from genus to genus, and even within a species. A plant growing in one area (say, the plains) can have flowers  that are very different from the same plant growing elsewhere (say in higher altitudes). The colours of flowers depend very much on the growing conditions—soil, sunlight etc. So they may change somewhat with season too.

Recent research suggests that factors like ozone depletion and global warming have caused flowers to change their colours over time. For instance, of the 42 species studied in that research, UV-pigmentation in flowers increased at a rate of 2% per year from 1941 to 2017.

lantana
Lantana is one of the flowers which changes colour on pollination

Flowers also use colours as signalling mechanisms. Some flowers change their colour once they are pollinated, so that bees do not come back to them, but rather go to unpollinated flowers. (Eminent teacher, Prof. Mohan Ram, who developed a generation of botanists, ecologists and environmentalists, taught us this during a memorable nature walk.) Some flowers change their colour with age.

But here are some speculations about flower colours:

Counter-intuitively, some people believe green may actually be the most common flower colour–many plants, including most trees, bear flowers in various shades of green. This may be followed by white, yellow, blue and the reds in that order.  Brown is not uncommon either. But all scientists and naturalists emphasize that these are only guesses.

So don’t worry too much about how many. Just enjoy the flowers and their colours!

–Meena

The Versatile Shoe Flower

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Within urban myths (defined by the Collins Dictionary as ‘a story, esp one with a shocking or amusing ending, related as having actually happened, usually to someone vaguely connected with the teller’), there should be a special category for ‘school myths and beliefs’  which could be defined as ‘stories and other things believed by a generation or generations of school children’.

One such myth subscribed to fervently by our generation was that if pencil shavings were soaked in milk, left in the moonlight, and some incantations recited over them, they would turn into erasers. Hundreds of children tried this, but since the incantations were not known to anyone in our circles, we attributed our failures to the lack of this knowledge.

The other widely held belief was that we could polish our leather shoes to wonderous lustre with the shoe flower or hibiscus. This was a very convenient belief to hold, as we thus avoided putting in 10 minutes hard work a day with brush and polish, and getting all messy. On the way to school, we would grab some red hibiscus flowers which were ubiquitous, and just before assembly, surreptitiously give our shoes a wipe-around. When the shoes were still kind of wet with the juice from the flowers, they looked ok, but I was never sure if they actually did anything.

Hibiscus

But unlike other urban myths, maybe this one has some basis in fact. The hibiscus is called shoe flower because in Malaysia and Indonesia, the flower petals were used to produce a black dye for shoe polishing.

Hibiscus belongs to the genus Malvaceae of the mallow family. There are many hundred species, and the genus is native to warm temperate, subtropical and tropical  regions throughout the world. 

In fact, the hibiscus is an extremely versatile flower. It is used extensively in pujas, and having a bush in the garden assures the devout that they will have flowers throughout the year.

And then of course, its use as a hair tonic. Remember the jabakusum hair oil? The jabakusum or javakusum in fact is a name for hibiscus. It was C.K. Sen, a vaidya from a family of Ayurvedic practitioners, who took this oil commercial. He formed a company C.K.Sen & Co Ltd in 1878, with Jabakusum Taila as the first product. It became an instant hit. Its inherent qualities were assisted by smart marketing—it was positioned as ‘The Royal Toilette’ and ‘By the appointment to the Princess of India’ (no one seems to have asked who that would be!). It was the first hair oil brand in Asia to have a commercial film ad.

Even today, some people dry the flowers and steep them in coconut oil and use it for their hair. The leaves and flowers are also used as the base of hair packs and shampoos.

The humble hibiscus has several medicinal uses as well—it is a laxative as well as a diuretic. It is used to treat colds, fluid retention, stomach irritation and a number of other ailments.  There are claims that it may help to reduce high blood pressure and cholesterol.  Hibiscus tea, made by steeping the flowers in hot water for five minutes is a popular drink and home remedy.

In the Philippines, children use the flower to make bubbles. The flowers and leaves are crushed until the sticky juices come out. Hollow sticks or straws are dipped into this and bubbles are blown. 

The hibiscus flower is worn by girls in Tahiti and Hawaii. Traditionally, if the flower is worn behind the left ear, the woman is in a committed relationship. If the flower is worn on the right, she is single.

The hibiscus is a national symbol of Haiti, and the national flower of many countries including the Solomon Islands and Niue, South Korea, Malaysia and Hawaii.

With all this, we seem to tend to take the hibiscus for granted just because it is so common and easy to grow. I never knew of a hibiscus which did not take wherever it was planted. Even a ten-thumbs like me can plant and see a hibiscus bush flower.

Hibiscus come in various colours, with red, pink, white, yellow, orange, multicoloured ones being most common. There are even purple hibiscus. In many cases, the colour of the flowers of a hibiscus bush will change with changes in temperature, hours of daylight etc. For instance, the hotter it gets, the brighter the orange and yellow flowers bloom.

There is something special in the bush outside your house. Marvel at it!

–Meena

A Day for Sea Monkeys

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My generation grew up reading comics usually borrowed from lending libraries. Foreign comics were very expensive and there were few parents in our circles who allowed us to buy them often. Maybe once or twice a year.

These precious comics therefore, were read and re-read and savored cover to cover. The last few pages would often carry ads for a fascinating variety of knick-knacks and gimcracks, of which the most fascinating were the quirkily illustrated ads for ‘Sea monkeys.’ Just add the contents of the package to a tank of clean water the ads promised, and lo and behold, in a few seconds or minutes (I forget which), your tank would have these fascinating little creatures swimming around.

Digging a little deeper, I found that in fact sea-monkeys are in a way manmade creatures. They were ‘invented’ in the 1950s and are a hybrid breed of brine shrimp  (Artemia NYOS, a hybrid of Artemia salina) created artificially by a person called Harold von Braunhut. Traditionally used as fish food, von Braunhut felt that brine shrimp could easily be maintained in home aquaria, and used to foster a love of nature among children and help them observe nature. He set about experimenting and found a way through which his hybrid shrimp could be preserved in dry conditions, and brought back to life when they came in contact with water. He patented the process, which is still a secret today. Sea monkeys are translucent and breathe through their feathery feet. They start life with one eye, and then in the course of time, develop two more. Von Braunhut named them ‘sea monkeys’ because of their monkey-like tails. Initially, these creatures lived only for a month or so, but with the help of marine-biology experts, he was able to create creatures which live up to two years.

Von Braunhut introduced them commercially in 1960 under the name ‘Instant Life’.

But marketing the concept and the product was not easy. No toy shops or pet shops would stock them. So von Braunhut came out with the idea of advertising them in comic books, to be bought directly from the company. Sales took off and never looked back! Generations of children in the US have kept sea-monkeys and become acquainted with the wonders of nature through observing them, caring for them and nurturing them. They are still very much an in-demand product.

Sea monkeys did not just find their way into homes and hearts. 400 million of them accompanied astronaut John Glenn to space. Sea monkeys even had their own TV show in the ‘90s revolving around the adventures of three microscopic sea monkeys which are enlarged to human size by a Professor. They have also featured in several TV shows and movies including The Simpsons. Needless to say, there are also several internet fora which discuss these creatures. Sea monkeys have their own Day too—May 16th is marked as National Sea Monkey Day in the US.

Sea monkeys continue to be ‘manufactured’ and sold, and are quite popular even today. They are available on the company site http://www.sea-monkeys.com/, as well as on Amazon, including in India. I am not sure if they are still advertised in comics though!

I have to confess that in my confused mind, for a long time I thought sea-monkeys and seahorses were the same. It was only many, many years later that I realized they were completely different. Sea horses are more bonafide– any of about 50 species of marine fishes allied to pipefishes.

Happy belated Sea Monkey Day!

–Meena

Image: Shutterstock

Of Fireflies and Glowworms

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When we were young, we used to see fireflies in the garden a few weeks in a year. What a magical experience it was! Like the stars had come down to visit us.

After that, I did not see them for many decades. Either I did not live in the right place, or I was not lucky enough to spot them in the short window that they glowed. But in the last few years, since we moved to Bangalore, I have been sighting a few. Year after year, the same two spots in our community hosted them—shrubby areas on the periphery. This year, for some reason, I am seeing many more . Each spot has only a couple, but from two, the number of spots has risen to six or so. That definitely sounds like good news!

But what are fireflies? Sorry if this takes the magic and romance away, but they are a type of beetle!  There are over 2,000 species of firefly spread across the world on every continent except Antarctica. However, in India, we have only eight. They are generally seen in the pre-monsoon season.

Why do fireflies twinkle? As is usually the reason for most beauty in the natural world, it is to attract a mate and reproduce! Fireflies use flashes as mating signals and the flashes we see are generally from males looking for females. They flash a specific pattern while they fly. If a female waiting in the greenery nearby is in the mood, she responds back with a flash. They will continue this flashy exchange till the male locates the female and they mate. Each species has its own pattern so that males and females of the same species can identify each other.

And how do they twinkle? Through a phenomenon called bioluminescence. At the risk of taking away even more romance, it is when two chemicals found in their bodies, luciferin and luciferase, lead to a reaction in the presence of oxygen, adenosine triphosphate  and other compounds, that they twinkle. The light they produce is called ‘cold light’– that is no heat is produced during the reaction. Which is a good thing, as otherwise not only would it waste energy, but also burn the poor creature.

This year was a lucky year, as I am seeing so many fireflies. Firefly populations are rapidly decreasing because of habitat degradation, light pollution, pesticide use, poor water quality, climate change, invasive species, and over-collection. In India, pesticide use may be the most significant cause of the falling numbers.

I was lucky enough to see another ‘glowing phenomenon’ — the glow worms of New Zealand. Of all my nature-travel experiences, I would count this as THE top! In an experience like no other, boats take groups of tourists through a waterway in an intricate web of caves. It gets darker and darker, till you are in the darkest-dark you will ever experience. The boat-captain guides the boat by pulling along ropes tied on the sides of the cave. Just as you start to wonder whether the sight you will see is worth the risk of being toppled into a water course of unknown depth in pitch dark which will make rescue impossible, you are rewarded with flashes of light which grow in intensity as you proceed. And then you know it is worth it as you see constellations of twinkling glow worms on the roof and sides of the cave!

These are glow worms—again, not actually worms, but in the case of those found in Australia and New Zealand, the larvae of fungus gnats, an insect that looks like a mosquito. Their bioluminescence works much the same way as that of fireflies, and they emit light from an organ near their tails that is similar to a human kidney. However, in their case, the glow is mainly used to attract prey. Smaller insects and flies are drawn to the light and fly towards it.

These special sparklers and their habitats are fragile. We don’t know what human actions can push them over the brink. We need to take care that our carelessness does not take the glow from our lives.

-Meena

Gandhi and the Environment: A Tribute for World Environment Day

~ millennialmatriarchs ~ 1 Comment

Mrs. Indira Gandhi was the only Head of State at the United Nations Conference on the Human Environment held at Stockholm in 1972, apart from the host Prime Minister Olaf Palme, who was the host. The speech she gave at the Conference, linking human development, poverty and peace to environmental conservation is definitely one of the first steps towards the articulation of sustainable development. i.e., ‘meeting the needs of present generations without compromising the ability of future generations to meet their own needs’.

But long before this Gandhi, there was another Gandhi who was calling the world’s attention to these issues. Who else but Mahatma Gandhi!

chipko
Hug the Trees!

Gandhiji may not have articulated his thoughts on the environment in terms that we use today. But his whole philosophy was deeply rooted in concepts of what we now call sustainability: taking only what one needs from the environment, simplifying wants, equity, non-violence towards all life forms, and a caution against mindless pursuit of ‘development’. Many environmental movements like Chipko or Narmada Bachao Andolan are in fact inspired by Gandhiji.

On the occasion of Stockholm+50 and WED, here are some quotations from the Mahatma, which mark him as a very early spokesperson for environment and sustainable development.

‘I suggest that we are thieves in a way. If I take anything that I do not need for my immediate use, and keep it, I thieve it from someone else. I venture to suggest that it is the fundamental law of Nature, without exception, that Nature produces enough for our wants from day-to-day, and if only everybody took enough for himself and nothing more, there would be no pauperism in the world, there would be no man dying of starvation in the world.’

Speech on ‘Ashram Vows’ at YMCA, Madras. 16 Feb, 1916. CWMG Vol 13, 230-231.

‘Earth provides enough to satisfy every man’s need, but not every man’s greed.’

Quotation popularized by Gandhi.

‘We cannot have ecological movement unless the principle of non-violence becomes central to the ethics of human nature.’

Mohan-mala. A Gandhian Rosary. Ahmedabad. Navajivan Publishing House. 1997. 93-94.

‘God forbid that India should ever take to industrialization after the manner of the West. The economic imperialism of a single island kingdom (England) is today keeping the world in chains. If an entire nation of 300 million took to similar economic exploitation, it would strip the world bare like locusts.’

Young India. 12 Dec 1928. CWMG Vol. 38. 243.

If it is man’s privilege to be independent, it is equally his duty to be inter-dependent.

http://www.selfimprovementpath.com.mahatmagandhi.

‘In the modern rush, the chief use we have for our rivers is to empty our gutters in them and navigate our cargo vessels, and in the process make them dirtier still.’

Young India, 23 December, 1926.

‘Civilization, in the real sense of the term, consists not in the multiplication, but in the deliberate and voluntary reduction of wants.’

Yeravada Mandir. Navjivan Publishing House, Ahmedabad.  

‘We cannot have ecological movement unless the principle of non-violences becomes central to the ethics of human nature.’

Mohan-mala. A Gandhian Rosary. Navjivan Publishing House.

–Meena

Credit: Centre for Environment Education put together a collection of Gandhiji’s thoughts to mark the 10th anniversary of the Earth Charter, in a publication called ‘Earth Charter & Gandhi: Towards a Sustainable World.’ Compiled by Karikeya Sarabhai, Meena Raghunathan, Amishal Modi. These quotations are taken from there.