Category: Trends

Every Word Counted: Postcards

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Long before automatic word counts, and apps that restrict the number of words, people used to carefully pen the maximum number of words that would legibly fit onto the surface area of a rectangular piece of stiff paper, not counting one fourth of the space that was kept blank for the address of the intended recipient, and the stamp of the post office. A unique medium of communication that allowed messages to be sent out without the need for an envelope. This was the ubiquitous Postcard.

Postcards carried all kinds of news—from good to bad. News of a forthcoming marriage, of an exam passed or failed, of a job appointment, an impending visit from a relative, a birth in the family, as well as of a death. Post cards were cheap, convenient, easily available and transported in their thousands across the length and breadth of the country. For most people of a certain generation this was the primary means of communication. And for many, this was a very “Indian” product.

However, the postcard had already made its debut in Europe. Following earlier experiments in Austria-Hungary and Britain, the first postcard in the world was issued in Austria on 1 October 1869. This was yellow in colour; it was 12.2 cm long and 8.5 cm wide. One side was left blank for writing the message and the other side had space for writing the address.  In Britain, postcards without images were issued by Post Office, and were printed with a stamp as part of the design, which was included in the price of purchase.

In British-ruled India the postcard was officially introduced by the Post Office of India on 1 July 1897. The postcard was light brown in colour, with East India Postcard printed on it. The coat of arms of Great Britain was printed in the centre and in the upper right corner was the crowned face of Queen Victoria, printed in red brown. It was 14 cm in length and 9 cm in width.

The card was priced at one fourth of an anna or 3 paise. It was the cheapest form of post and proved a huge success. It is believed that postcards worth about ₹7.5 lakh were sold in the first three quarters of the inaugural year itself. The convenience of this form of communication led the government to also introduce postcards meant specifically for government use in April 1880. Ten years later reply postcards were introduced. In all cases the specs were uniform: The postage was prepaid in full; the weight of the card was not to exceed 5 grams; the cards shall have a legend Post Card written in Hindi or English or printed on the address side. Thus postcards, while uniform in form, took on multiple roles and uses which continued even after India became independent and do so till this day.

While today there are ‘privacy issues’ related to the sharing of data, the postcard, by its very form, was open and public. It was open to be read by anyone from the clerk in the post office, to the postman who carried it in his bag, to the actual recipient. At the receiving end, sometimes in a remote village, it was often read out loud by the postman himself, or by a literate member of the community; or the contents were shared under a tree where the elders gathered. Whether it bore good news or sad news, the emotions that it conveyed were equally shared by the community.  

The size of the postcard (which has remained unchanged since it was introduced) and the space available for writing presented a silent challenge to every writer. Squish the handwriting or condense the message? This was no place for waxing eloquent or beating around the bush! Keep it short and neat!

Postcards soon became the cheapest and most accessible form of communication, revolutionizing mass correspondence. Though introduced in India by the British, postcards played a key role in the sharing of information during the movement to gain freedom from the British rule. No one utilized this means of communication better than Mahatma Gandhi.

A prodigious writer of letters, Gandhiji actively used postcards for the majority of his vast correspondence. As a highly practical and budget-conscious communicator who constantly traveled, he found that postcards were the most efficient method to share updates with friends and relatives without wasting time or money. With his unerring logic he explained that postcards were cost-effective, as they cost much less than standard envelopes. Indeed, they did not require an envelope at all, nor the hassle of buying, keeping, and pasting stamps. They were more durable than ordinary writing paper. And their news was transparent, anyone could read the message, and Gandhiji had nothing to hide! And, as a person who could not abide waste in any form, Gandhiji appreciated that the limited space forced the writer to express themselves concisely and clearly.

While Gandhiji wrote perhaps thousands of postcards to people from all walks of life, people from all parts of India and the world also reached out to him through postcards. Throughout the freedom struggle, Gandhiji was constantly on the move, but people who wrote to him were not worried about his address. They simply wrote postcards with his name, and sometimes added “Wherever he may be”. And these postcards did reach him, wherever he was! We can still see some of these original postcards in archives and exhibitions.

Independent India’s first requirement was to collect reliable demographic statistics. A census was considered to be central to this.  But the government faced two immediate challenges: how to persuade people to participate in the census, and how to maintain communication between enumerators and census officials across a vast, poor and largely rural country. By then the postal department was the largest unified communications network available to the Indian state. In the run up to the first census in 1951, government used a bilingual pictorial postmark stamped on postcards and letters travelling across the country to educate the public and mobilize participation. The postmark showed a family of three framed by the words “Census of India” in Hindi and English. Subsequently postcards and postmarks were used for different mass pubic campaigns.

When they were first launched, only plain government postcards were permitted, printed and sold by the Indian Post Office. In 1898 the Post office formally permitted privately printed postcards, provided that adhered to size, layout and message restrictions. This opened up a large picture postcards industry in India. Publishers began printing scenic views, cultural monuments, and daily life in India, which became popular.

Almost a century later, India Post introduced Competition Postcards, following the immense popularity of Doordarshan’s show Surabhi where viewers were invited to send in answers to the quiz questions of the week. Initially viewers used the standard 15 paise postcard to send in responses. The response was so overwhelming that the postal department issued a different category of blue-coloured postcards priced at Rs 2/-  each to send in responses. These Competition Postcards were subsequently used for many competitions inviting mass public responses.  

The Competition Postcards are not currently available, but there are three types of postcards available in post offices. Normal postcards (50 paise), Reply postcards: A double card format which has an attached pre-paid flap that the recipient can detach and send a reply message (Rs 1). Meghdoot postcards wherein the address side features pre-printed colourful advertisements allowing the post office to generate revenue while subsidizing the cost (25 paise). So much to be communicated in so little, literally and cost-wise.  

While there is still a generation for which postcards evoke a lot of nostalgia, sadly there is a generation for whom communication has a whole new meaning.

–Mamata

National Insurance Awareness Day: Protecting What Matters Before It Is Too Late

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Every year, National Insurance Awareness Day, observed on 28 June, reminds us of a simple but often overlooked truth: life is unpredictable. While we cannot foresee accidents, illnesses, natural disasters or financial setbacks, we can prepare for them. Insurance is one of the most effective ways to do exactly that.

Ironically, insurance is often appreciated only after a crisis strikes. A medical emergency, a road accident, a house damaged by floods, or the sudden loss of a family’s breadwinner can instantly transform insurance from an overlooked expense into a financial lifeline. National Insurance Awareness Day encourages us to make that preparation before adversity strikes rather than after it is too late.

Why National Insurance Awareness Day?

Unlike many officially designated observances, National Insurance Awareness Day appears to have originated as an industry-led initiative to encourage people to review their insurance needs and better understand the role insurance plays in financial security. Over time, it has gained wider recognition as an occasion to promote financial literacy, preparedness and responsible planning.

The day is particularly relevant today because the risks confronting individuals and businesses have become more complex. Healthcare costs continue to rise sharply. Climate change has increased the frequency of floods, cyclones, heatwaves and other extreme weather events. Cybercrime threatens businesses and individuals alike, while economic uncertainties can disrupt livelihoods with little warning. Insurance cannot prevent these events, but it can prevent them from becoming long-term financial catastrophes.

At its heart, insurance is about sharing risk. Millions of policyholders contribute relatively small premiums into a common pool, enabling those who suffer losses to receive financial support. This principle has made insurance one of the cornerstones of modern economies, helping families recover from setbacks, businesses resume operations after disasters, and communities rebuild after crises.

The State of Insurance in India

India’s insurance sector has expanded dramatically over the past two decades. Today, the country has 74 insurers operating across life, general, health and reinsurance businesses. Together, they offer protection against a wide range of risks, including life, health, motor, property, travel, crop, marine and cyber risks.

Yet, despite this growth, India remains significantly underinsured.

According to the latest data from the Insurance Regulatory and Development Authority of India (IRDAI), insurance penetration—measured as insurance premiums as a percentage of GDP—is about 3.7%, almost half the global average of roughly 7%. This suggests that millions of Indians either have no insurance at all or lack adequate coverage.

Health insurance presents a similar challenge. While government schemes such as Ayushman Bharat, employer-provided insurance and private policies have expanded coverage, only about 40–45% of Indians have some form of health insurance. Consequently, out-of-pocket medical expenditure remains among the highest in the world, often forcing families to dip into savings, borrow money or even sell assets to meet healthcare expenses.

Recognising this protection gap, IRDAI has articulated a vision of “Insurance for All by 2047.” Achieving this goal will require not only greater availability of insurance products but also improved financial literacy, stronger consumer confidence and wider public awareness of the role insurance plays in protecting financial well-being.

More Than Just a Financial Product

Many people still view insurance as something they purchase only because it is compulsory. Motor insurance is mandated by law. Health insurance may come through an employer. Home insurance is often bundled with a housing loan.

But insurance is far more than a legal requirement or a financial product. It is a vital component of sound financial planning.

Savings help meet planned expenses and short-term emergencies. Investments help create wealth over the long term. Insurance serves a different purpose—it protects against low-probability but high-impact events that can wipe out years of accumulated savings in a matter of days.

The COVID-19 pandemic offered a powerful reminder of this reality. Families with adequate health and life insurance were generally better equipped to cope with hospitalisation costs, income loss and financial uncertainty than those relying solely on savings. Insurance cannot eliminate hardship, but it can prevent adversity from turning into financial ruin.

A Good Time to Review Your Cover

National Insurance Awareness Day is not simply about buying another insurance policy. It is an opportunity to review whether existing protection is still adequate.

It is important to understand that as life changes, so do insurance needs. Equally important is understanding what a policy covers—and what it excludes. Reading policy documents, updating nominees and checking whether the sum insured remains adequate can save considerable stress later.

A few simple questions are worth asking:

  • Is my health insurance sufficient given rising medical costs?
  • Does my life insurance adequately protect my family’s future?
  • Are my home and valuable assets insured?
  • Have I updated my nominees?
  • Do I fully understand my policy’s terms, exclusions and claim process?

Investing in Peace of Mind

Insurance ultimately provides something that is difficult to quantify—peace of mind. It allows individuals, families and businesses to pursue opportunities with greater confidence, knowing they have a financial safety net should the unexpected occur.

On this National Insurance Awareness Day, perhaps the wisest investment is not simply buying another insurance policy, but understanding the protection we already have, identifying the gaps that remain, and taking timely steps to safeguard what matters most.

–Meena

Mother’s Day: From Concept to Commerce

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As the countdown begins, and the hype builds up to Mothers’ Day, cards, gifts and flower sellers, and restaurants look forward to a bonanza. Yet another day, among at least five other “days” that now mark every one of the 365 days of the year. While these days are created, in many cases, to commemorate an event or person, or to raise awareness about a cause, they have also become lucrative occasions for marketing memorabilia.

Most of us have never thought about Mothers’ Day beyond debating over what to gift Mom. In fact, my generation does not remember celebrating such a day at all. We assumed that it was a relatively new concept. Well, surprise, surprise! The history of this day dates back over a century, and ironically, it was started with completely different objectives.

The story goes way back to the early 19th century and an ordinary working class woman Ann Maria Reeves Jarvis who lived in the Appalachian area of West Virginia in the United States. Ann Maria bore more than a dozen children but, as was common in those times, lost most of them to childhood diseases like diphtheria and measles. While most families took childhood mortality as a will of God, Ann Maria felt that a major factor was the unhealthy and unsanitary conditions amidst which the community lived. She felt that it was important that families, and especially women, were made aware of this.  As an active member of the local Methodist Episcopal Church, she organized Mothers’ Work Clubs where she raised awareness about hygiene and sanitation, and the vital importance of boiling drinking water. The church promoted special Mothers’ Work Days when women would work together to collect trash, and undertake other projects to improve local environmental conditions. The organisers provided medicine and supplies to sick families, and when necessary, quarantined entire households to prevent epidemics.   

The American Civil War that began in 1861 changed the focus on Ann Maria’s work. She organised women’s groups to help soldiers from both sides who were sick or wounded. She worked to promote peace and unity. In 1868, despite threats of violence, she organized a Mothers’ Friendship Day to bring families of both sides together to restore a sense of community. She strongly believed that women, and especially mothers, were best suited to bring people together with a goal of peace.

Thus Ann Maria Jarvis spent her life mobilising women to work for improving the lives of their children. She fervently hoped that the vital work of mothers was recognized. She once wished “I hope and pray that someone, sometime, will found a memorial mother’s day commemorating her for the matchless service she renders to humanity in every field of life. She is entitled to it”.

Ann Maria Jarvis died in 1905. Her daughter Anna Jarvis set out to make her mother’s dream a reality by designing a Mother’s Day celebration in honour of her mother. She chose the second Sunday in May to mark the anniversary of her mother’s death. Ann Jarvis herself never married and had children, but she viewed motherhood simply through the eyes of a daughter. Thus she constructed a child-centered celebration of motherhood for Mother’s Day: a “thank-offering” from sons and daughters and the nation “for the blessing of good homes.” She requested children to visit or write letters home on this day. She chose her mother’s favourite flower, the white carnation, as an emblem for this day.

The first Mother’s Day celebration was held on 10 May 1908 in Andrews Methodist Church in Grafton, Ann’s hometown. Anna handed out hundreds of white carnations to the mothers who attended. After that Anna lobbied to get official recognition for this day. The day was granted federal recognition by President Wilson in 1914, just before the start of World War I.

While she succeeded in getting Mother’s Day adopted as national holiday, Anna Jarvis saw the concept as her intellectual and legal property, and not as part of the public domain. She wished for Mother’s Day to remain a “holy day,” to remind us of our neglect of “the mother of quiet grace” who put the needs of her children before her own.

But the market realized the commercial appeal of a sentimental celebration of motherhood, combined with the story of a daughter’s story of memorialization. The appeal to write letters home fueled a huge boom in the greeting card industry, and the white carnation gesture bloomed into a thriving market for all flowers. By the early twentieth century, it had become yet another observance that turned into a “burdensome, wasteful, expensive day”.  

Anna Jarvis was appalled by the commercialization. She publicly denounced all such gimmicks, and registered her protest in many ways in different forums—from boycotts to gate crashing conventions. She spent the rest of her life fighting, and spending all her money on opposing what she thought was the distortion of the original sentiment of the day, and the crass profiteering that this resulted in. She also struggled for a copyright on the phrase “Second Sunday in May, Mother’s Day”. She insisted that it was Mother’s Day and not Mothers’ Day as was being marketed, and which was also a ploy to counter her copyright claims.

Anna could have easily profited from the day by claiming royalties from the sales of cards and flowers, but she remained firm in her opposition to the commercialization of her original sentiment. She and her sister survived on the small inheritance from their father. She was so distraught at the way the commemoration morphed into a commercial extravaganza, she even started a petition in 1943 to have the national holiday recalled. She spent her last days in a sanatorium in Philadelphia, and died of heart failure in 1948.

This year as we plan special treats for our mothers (and they certainly deserve those!) let us also remember how it all began, and Anna Jarvis who regretted creating this day! And let it not be only a once-a-year gesture. We can show we care and love, in more ways than one. 

Happy Mother’s Day!

–Mamata

A Giggle of Joeys: Celebrating Clowns

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Joseph Grimaldi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

–Mamata

Four-legged Contingent Joins the Parade

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As Republic Day nears, everyone looks forward to witnessing the magnificent parade that is synonymous with this day. One of the highlights of the parade is the sight of the cavalry regiment with handsome horses marching in perfect sync, and the majestic and elegantly dressed camel contingents of the Border Security Force marching gracefully in time to martial music. 

Bactrian Camel

This year the parade will include new additions, not just showcasing the country’s military might and advances in science and technology, but also putting the spotlight on the different four-legged soldiers who play a vital role in supporting the country’s  defences and security. While some of these will be parading on Kartavya Path for the first time, they have long been faithful and dependable partners of our armed forces. There are different units of animals in the military depending on their applications. Their uses may vary according to requirement and working capability depending on the region and climate of the area. For special tasks and missions, specific animals that are specially trained are required.

This is a good time to recall their role, past and present.

Horses have been an integral part of wars since time immemorial. Along with elephants, they were ridden in the battlefields by armies across the world. Over time these were replaced by mechanized vehicles of war. The Indian army still has one of the largest, and among the last, operational horse cavalry units in the world. Its historic horse regiment is called 61 Cavalry Horse Regiment. Formed just after Independence, by integrating cavalry from the princely states, today this is still used known for its equestrian skills, and is used for ceremonial occasions.

This year, a new addition to the equestrian display will be four Zanskar ponies. Comparatively small and compact, this is a rare and indigenous mountain breed from Ladakh which is playing a key role in movement of goods as well as mounted patrols.  Known for their extraordinary endurance, these are perfectly adapted to the harsh landscape and high altitudes of Ladakh, these sure-footed equines can withstand temperatures up to minus 40 degrees Celsius, and carry loads of 40-60 kg over long distances, sometimes covering upto 70 km a day. These ponies were inducted into the army in 2020 where they have served in some of the harshest terrains and high risk areas, including the Siachin glacier.

The Camel Contingent and the Camel Mounted Band of the Border Security Force have been a popular and regular part of the parade. Camelry, or camel cavalry, has been a part of military establishments around the world for a long time. Camels were first mentioned as being used in warfare sometime around 853 B.C.In India, camelry dates back to the time of Maharaja Rao Jodha of Jodhpur in the early 15th century. When India became independent, the cavalry and camelry of the Rajasthan region merged with that of the Indian Army, becoming a part of the Artillery Regiment. Indian military camels were sent to join the Border Security Force (BSF) when it was established in 1965, and its camelry contingent has been a part of the Republic Day parade since 1976. The BSF has three main types of camels: Jaisalmeris, which are sturdily built; Bikaneris, which are high speed runners; and the Nachnas, which are used for ceremonial duties. Today the Border Security Force has around 1200 male camels on its rolls.

All the camels in the parade so far have been the one-humped Dromedary camels. This year the parade is introducing the Bactrian camel. The Bactrian camel is a high-altitude double-humped camel with formidable strength and stamina. Their broad feet enable these camels to firmly grasp and negotiate rocks, snow and sand with ease, while the bushy eyebrows, long eyelashes, and closable nostrils protect them against dust and icy gusts. They can haul heavy loads across difficult terrains, and can go without water for long periods, making them ideally adapted for Ladakh’s arid and freezing terrain. These are now used for high altitude transportation and reconnaissance missions; carrying huge loads with the help of modular load-carrying frames and custom-engineered harnesses.

This year two Bactrian camels will come a long way from their snowy outposts, to experience the new terrain of Kartavya Path as they join the parade.

The four-legged participants of the parade will also feature the “Silent Warriors” of the Indian Army—dogs. Dogs have long been part of the military in many parts of the world, including India. Dogs provide unflinching support to the troops not only in tracking and guarding, but also in counterterrorism operations, detection of explosives and mines, disaster response and search-and-rescue missions. Until recently the dog squads were made up largely of breeds like Labrador, German Shephard, Golden Retriever etc. But now indigenous breeds are being inducted and trained in these tasks by the Border Security Force. These include native hounds such as Mudhol Hounds and Rampur Hound, Chippiparai, Kombai and Rajapalayam. 10 canine warriors representing these breeds will proudly march alongside their two-legged trainers as part of the parade.

Perhaps the most breathtaking part of the Republic day parade is the grand finale—the Fly Past when the skies resonate with the sound and colours of the Air Force display—the guardians of our skies. This year will include other high fliers—real eagles. Raptors, known for their speed, sharp eyesight, and predatory instincts have played a vital role in military operation since time immemorial. Falcons and hawks were used to intercept and hunt enemy messenger pigeons. These abilities continue to make these invaluable, even in these times of extremely high-tech and sophisticated war weapons. Modern militaries use raptors like eagles and falcons for specialized tasks such as intercepting and disabling small drones, surveillance and reconnaissance in remote areas, and airfield security (driving away nuisance birds).

This year four of these Nature’s own flying machines will be a part of the parade, led by Captain Harshita of the Remount and Veterinary Corps (RVC). The RVC has been breeding, rearing and training animals for India’s armed forces since 1779. The Indian military currently has around 12,600 animals including dogs, horses, mules and camels. This year’s parade will bring these centre stage, and remind us that these furred and feathered friends are an integral part of our nation’s defence and pride.

Happy Republic Day 2026!

–Mamata

A Full Cycle

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This week, newspapers have been headlining the news of Pune hosting a UCI-sanctioned international cycle race. The Bajaj Pune Grand Tour 2026, the country’s first UCI-category multi-stage professional road race, aims to put Pune into the centre of the global cycling world. The race — scheduled from January 19 to 23— will feature 171 elite riders from 29 teams representing 35 countries, and for the first time India is fielding its own national squad in a UCI event of this scale. Riders will pedal through 437 km of varied terrain, from urban loops to the Sahyadri foothills and rural plains.

The race has significance for India. The Union Cycliste Internationale (UCI) is cycling’s highest governing authority — the body that sets global rules, certifies races, ranks riders, and decides what counts as legitimate professional competition. When a race is UCI-sanctioned, it means it meets international standards of safety, equipment, timekeeping and anti-doping. Riders earn global ranking points.

For many readers, that the Indian riders’ cycles cost–upwards of ₹10 lakh–was the headline novelty. To put it in contrast, in1947, a new bicycle cost roughly ₹60 to ₹120 — a substantial sum at a time when a schoolteacher or clerk earned ₹50 to ₹100 a month. A cycle was not casually bought. It was saved for, negotiated over, sometimes purchased second-hand, and treated as a family asset. Owning one meant time saved, distances conquered, and opportunities expanded.  And some service-providers like postmen depended on it, as did newspaper delivery boys, vendors, etc. In a fuel-poor, infrastructure-scarce nation, the bicycle was mobility itself.

Indian-made bicycles were only just beginning to gain ground in the 1940s. Many cycles in circulation were British brands or locally assembled models using imported parts. After Independence, companies such as Hero, Atlas, Avon and TI Cycles would expand production rapidly, bringing costs down over the following decades. Ludhiana emerged as a manufacturing hub, producing sturdy roadsters designed for rough roads, heavy loads and endless repair. These were not glamorous machines, but they were indestructible — and that was the point.

By the 1960s and 1970s, Indian bicycles were already travelling far beyond Indian roads. Manufacturers exported extensively to Africa, the Middle East and Southeast Asia — markets that valued exactly what Indian cycles offered: affordability, durability and ease of maintenance.

Then, gradually, cycling slipped out of aspiration. Motorisation took over the national imagination. Cycles remained everywhere — in villages, campuses, small towns — but rarely in headlines. What we are witnessing now, through urban cycling clubs, endurance events, and races like Pune’s, is not a new culture but a resurfacing one.

Girls go Cycling

In 1947, a girl owning a bicycle was rare — often limited to fancy schools or unusually progressive families (and heroines in movies who not only cycled but also sang at the same time!). But things slowly changed. Manufacturers, once slow to respond, eventually followed demand, producing lighter, better-fitted cycles designed specifically for girls. What had once been radical became normal.

In 2001, Tamil Nadu launched a free bicycle scheme for students, including girls, under the Jayalalithaa government. The bicycles were procured and distributed by the state. Then in 2006 in Bihar came the game-changer. Mukhyamantri Balika Cycle Yojana, a statewide initiative launched by the Nitish Kumar government targeted girls entering Class 9, particularly in rural areas, and provided funds to purchase a bicycle rather than distributing cycles directly. Girls cycling in groups along rural roads became such a familiar sight that it changed public perception. With the success of the scheme, many states followed. . Few development interventions in India have delivered such disproportionate impact at such low cost.

Hearteningly, the cyclist who has brought India international fame in the past is a woman. Deborah Herold, from the Andaman & Nicobar Islands, is India’s standout name in track cycling. She won three gold medals at the 2019 South Asian Games, setting records, and went on to become the first Indian woman track cyclist to qualify for the UCI Track World Championships. She has represented India multiple times at World Championships and Asian Championships and won medals at the Asian Track Cycling Championships. In 2021, she received the Arjuna Award. Arpita Biswas and Minati Mohapatra are other women who have dominated the international cycling circuits. Esow Alben and Ronald Bira have also brought us glory.

Seen through this lens, the Pune race is not merely a sporting event. It is a cultural signal. It tells us that the bicycle is once again being taken seriously — as sport, as industry, as solution.

God speed!

–Meena

Pic: Deccan Herald

A Spoonful of Good Luck: Dahi-Cheeni

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It has been the tradition in my family that is most closely associated with my mother. And one that we continue to follow. Giving a spoon of curd and sugar just before any one leaves for an exam, an interview, an important meeting, and embarking on any travel, short or long. My mother never failed to do this, even when she herself could not do so easily, but by reminding us to take it ourselves before we said au revoir.

We sisters always believed that this was something exclusive to our mother and our family, never once wondering where tradition originated, and where and when it began in our family. Then this week I read an article on this very practice, and realized that another family also considered this as a personal family tradition! And that, perhaps there were many others who followed this tradition. A more focussed exploration uncovered that the tradition of dahi-cheeni (curd and sugar) as it is called is not only an ancient one, but is also Pan-Indian! In North India it is a spoon of curd with a sprinkling of sugar, as also in Gujarat. In Bengal it is doi-shinni a mix of curd, sugar and sometimes a bit of banana or jiggery. In Tamil Nadu it takes the form of thayir sadam, the ubiquitous curd rice. I am sure that every state has its own version with some variations on the theme.

This combination features in Valmiki’s Ramayana in the book on Ayodhya Kand, when Sage Bharadwaja offers a sumptuous banquet to Bharata and his army. Among the list of rich foods offered as part of the feast, there is a mention of fresh curds mixed with sugar and spices. Thus it finds its niche While this offering seems too simple as compared to the rest of the meal, it held a great significance, and had its niche in the menu.

Indeed, this simple combination is a trusted part of the ancient holistic health system of Ayurveda where curd (dahi) and sugar (sakara) were considered sattvik, pure life-supporting foods that bring clarity and calm. Charaka Samhita, one of the oldest books on Ayurveda, written over 2000 years ago, mentions curd mixed with jaggery as being refreshing, and helping in alleviating Vata qualities. Ayurveda deals with three doshas: Vata. Pittta and Kapha, which are believed to be responsible for a person’s physiological, mental and emotional health, and categories different foods as having a ‘heating’  or ‘cooling’ effect. With reference to dahi-cheeni it is believed that the curd’s potentially cold nature combined with jaggery’s warmth leads to better digestion and vitality making it a wholesome food. Also while curd can be heavy, adding sugar or jaggery helps to balance it, making it easier to digest. Jaggery provides quick energy while curd offers hydration. Thus the mixture is cooling yet energizing.

If Ayurveda offers a ‘balanced’ perspective to dahi-cheeni, astrology has its own theories wherein consumption of dahi-cheeni before important events is believed to have celestial significance. Vedic astrology believes that the moon is associated with mind and emotions. Consuming dairy products like curd is thought to appease the moon, bringing clarity and emotional balance. Here too, the combination of cool (yogurt) and warm (sugar) is believed to create a balance of energies, aligning with the cosmic balance. Some astrological beliefs suggest that the act of eating dahi-cheeni can help ward off negative planetary influences ensuring a smooth start to important tasks.

A simple tradition supported by ancient schools of thought!

Fast forward to the present. A new age currently obsessed with healthy eating and superfoods. One would have imagined that the humble dahi-cheeni would find no place on the menu (what with its lactose content and wicked white sugar too!!) Surprise Surprise! It finds endorsement again, with a new vocabulary.

What does the combination offer?

Probiotics in curd which promote gut health, alleviate digestive issues, and boost the immune system.

Calcium in curd essential for strong bones and teeth.

Protein content which is crucial for muscle health and overall body function.

Hydration through the high water content in curd, which is crucial for long journeys or along day.

Blood sugar regulation through the protein in the curd which can slow down absorption of the sugar added to the curd, potentially preventing spike in blood sugar.

Yes, all these are much-touted as benefits of curd which has been part of our diet since times immemorial, but reincarnated today as the Superman of Probiotics! And the question arises, will just a spoonful of curd and sugar be enough to wrought such miracles?

Some have sought to explain the dahi-cheeni tradition with a simpler explanation.

Everyone has butterflies in their stomach before an important event. Today this is explained by the ‘gut-brain axis’ wherein there is a close connection between the brain and digestive systems. The butterflies are manifestation of stomach discomfort that is triggered by stress. The probiotic nature of curd can help settle the nervous distress to some extent. The protein in the curd combined with carbohydrates from sugar provide a quick energy boost and enhance alertness, which are needed at the start of a journey, or a day which could be potentially draining (think exam or interview!). Curd also has a cooling effect on the body which can help calm nerves and reduce stress. It is a soothing food that the brain associates with safety and comfort. Thus it can help one to be a bit less ‘hot and bothered’ at the onset of an important event. It is a soothing food that the brain associates with safety and comfort.

These sound more plausible. However, all the ancient texts and contemporary theories seem to miss out on the key ingredient that make dahi-cheeni so special. It is a gesture of love and care; a form of confidence and protection bestowed by loving ones on their loved ones. It is the taste that lingers in the mouth as one steps into a taxi, or into an examination hall, or an interview. It is the flavour that says ‘we are with you, we always wish the best for you, we believe in you’. How much more can be heaped into a single spoonful?  

–Mamata     

Toy Story

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Meena’s piece on ‘stupid’ toys resonated deeply as I was recently observing my young grandchild ‘play’ with endless possibilities offered by a discarded cardboard carton and corrugated packing material. From basement parking, a hideaway for stashing precious knicks and knacks, to becoming a bumpy road in a ‘rough road-smooth road’ scenario, the original contents of the package became irrelevant in the light of the child’s imagination, in which a host of exciting make-believe objects took on mind-boggling avatars.

Toys that adults may decry as “stupid” afford hours of enjoyment to a child. A toy is described as an object for play, especially for children, or a miniature replica of something real. Toys could be broadly classified on the basis of the material used, like wooden toys, clay toys, cloth toys etc., or the kind of play that they are used in like pulling toys, rattles, dolls and mechanical toys.

The fascination for such objects is as old as humankind is. The earliest toys were made from materials found in nature such as stones, sticks and clay. Anthropologists have found evidence of such toys dating as far back as there is a record of human life. Such toys have been unearthed at the sites of most of the ancient civilizations.  

India has a long and rich tradition of such toys. The origins can be traced back to the Indus Valley Civilization. A wide range of toys have been discovered during archaeological excavations at different sites in Mohenjo daro and Harappa. These include clay figurines, dolls, carts and wheeled animals, as well as whistles shaped like birds, and toy monkeys which could slide down a string. These were made from locally available material, and many of these have lived on through the centuries, with some changes but retaining their essence. Today these are described as indigenous or ‘folk toys’.

India still has a living culture of indigenous toys. Traditionally these were linked with fairs (melas) and festivals where the artisans would themselves sell their own products.  These toys usually fall in two broad categories—static toys and dynamic toys.

Static toys are those that are basically representational like dolls, figures of animals and birds, and models representing themes of everyday life. Many static toys often become decorative items, while others take on ritualistic associations. These include dolls and figurines of gods and goddesses, people, animals, birds and themes related to our day-to-day environment. They are in a variety of materials, clay, wood, metal, leaves, bamboo, or paper, often using established craft techniques.

Some of these figurines are a key element of the Dussera display in homes in the Southern states during Sankranthi or Navratri. Known as Golu (Kannada), Bommala Koluvu (Telugu) or Bommai Kolu (Tamil) these elaborate displays include a great variety of such dolls collected over generations.

The tradition of making these dolls continues in several parts of India. Colourful Channapatna wooden toys are made by a few families in Channaptna town close to Bangalore and Mysore, who continue a generations old tradition, where the designs and techniques are passed on by word of mouth from parents to children.

Kondapalli toys, lightwood toys painted in vibrant colours are made by artisans in Kondapalli close to Vijaywada in Andhra Pradesh, depicting rural life, mythology, and daily life scenes.

Thanjavur toys from Tamil Nadu are roly-poly bobble headed toys made from papier mache or terracotta.

Asharikandi putola are traditional terracotta figurines of deities, animals and everyday objects, handcrafted by craftsman in a village in Assam called Asharikandi.

Almost every state in India has similar traditions and craftspeople who make such toys, but these are being eclipsed by the surge in mass produced toys, usually made of cheap plastic and often using harmful synthetic colours.

As distinct from Static toys, Dynamic folk toys create movement, change form, and make sounds. Such sensory stimuli are direct and clearly understood—which is the object of the toy. They illustrate simple themes derived from our physical environment. These toys provide simple entertainment and amusement for young children. They are simple in construction, but the design of these toys is based on the application of one or more basic principles of physics—the laws of mass and gravity, centrifugal force, simple mechanics, sound and magnetism. These toys are low cost, made of simple, everyday used materials like paper, cardboard, bits and pieces of wood, bamboo, metal sheets, wire, etc. Most of these are ephemeral in nature, lasting a few hours or days. Their themes are often humorous: a wrestler boxing, two men fighting, a joker dancing, an acrobat somersaulting, a sparrow chirruping and flying, a frog croaking, a bee humming, a horse galloping. All these themes fascinate young children.

Traditionally, such toys were associated with fairs and festivals where one could find vendors selling flutes and whistles, spinning paper wind-wheels, moving puppets, chirruping birds in motion, striking bamboo snakes, crawling paper snakes, rattles and drums, optical illusion toys, and more.

It is visiting such local melas that sparked in Sudarshan Khanna the curiosity to understand more about these objects that were simply considered as “child’s play”. Sudarshan Khanna embarked on a lifelong engagement with folk toys to become a pioneer in toy research and design. Among one of the first batches to graduate from the National Institute of Design in Ahmedabad, and later as faculty there Sudarshan Khanna attended mela after mela, collecting, researching and documenting indigenous toys. He was fascinated that the makers of these toys were not formally trained engineers nor designers but they understood the mechanisms and design processes perfectly. Their products were usually eco-friendly, and always child friendly! These observations led him to encourage his ‘official’ design students to also work on toys as products, while he headed the Toy Innovation Centre at NID, one of the very few centres that offered formal programmes in toy making and design. Sudarshan Khanna’s documented work and his workshops and talks have contributed significantly to the revival in interest and conservation of folk toys.

Also a reminder that toys do not necessarily need to be ‘state-of-the art’ products, ordered online, and delivered packed in endless layers. Merry Christmas!

–Mamata

The Joy of the Bouncy Bite

~ millennialmatriarchs ~ 1 Comment

Did you know that Q is a word? No, not QUEUE, but just plain Q. It is the Taiwanese name for a range of textures best translated, imperfectly, as “bouncy.” It is the degree of chewiness of a given food and how it feels against the teeth and tongue.

If you’ve ever bitten into something that resisted you just a little—neither soft nor hard, but springy, elastic, and alive—you’ve probably encountered Q without knowing its name. Think sabudana, tapioca pearls in bubble tea, or handmade noodles that snap faintly between your teeth. That sensation—the cheerful recoil, the gentle resistance—is Q.

What makes Q fascinating is that it describes not one texture, but a spectrum. There is nen-Q, soft and tender; cui-Q, crispy-bouncy; tan-Q, chewy-springy. Noodles are Q: resilient but not rubbery, lively but not tough. (In the case of pastas, I suppose ‘al dente’ is the equivalent,) Even sweets and desserts aspire to it—marshmallows, herbal jellies or sweet potato balls.

In Taiwanese food culture, to say something is Q is high praise. Q is considered one of the keys to good food in Taiwan, on par with taste, color, and consistency. It’s not about indulgence alone; it’s about skill. Achieving Q often requires precise technique: the right ratio of starch to water, the correct kneading time, the ideal temperature.

What’s intriguing is how Q resists quick translation. “Chewy” is too blunt. “Springy” is closer, but incomplete. “Bouncy” catches the spirit but misses the nuance. Q is pleasant resistance, playful elasticity, a sassy texture. It invites you back for another bite. It’s the opposite of mushy or limp.

Q became a recognised food term in Taiwan in the late 20th century — roughly the 1980s to early 1990s,when it moved from slang into mainstream food language. Interestingly, the letter Q itself is not traditional Chinese. It entered Taiwanese usage as a borrowed symbol from English, chosen because:

  • the sound (“kyu”) suggested elasticity
  • the shape felt visually “springy”
  • and there was no single Chinese word that captured the idea precisely

At first, it was slang but now it’s formal enough to appear in Taiwanese dictionaries, culinary writing, product labels and restaurant menus

In Taiwan, the term has gone beyond the kitchen and found its way into everyday speech, where it can describe hair, skin, or even the bounce in someone’s step.

In a world increasingly obsessed with flavour profiles—smoky, umami, citrusy—we sometimes forget texture altogether. Yet Q reminds us that eating is as much about feel as it is about taste.

Q—Taiwan’s playful word for “bouncy”—captures that perfect bite: springy, chewy, lively, and irresistible. From bubble-tea pearls to handmade noodles, Q celebrates food that pushes back just enough. It’s a texture so prized in Taiwan that it’s become part of the language itself, standing alongside taste and aroma. Every culture has its version of Q—al dente pasta, mochi-mochi rice cakes—and we in India find it in sabudana, fresh idlis, rasgulla, modak and more. Q is not just what you chew, but what you feel: a small, elastic joy.

Maybe every culture has its own version of Q, a word for the textures it prizes most. Italians chase al dente, the Japanese revere mochi-mochi and kori-kori. But Taiwan’s Q feels particularly evocative—a single letter carrying a thousand sensations.

So the next time you sip a bubble tea and play absently with the pearls at the bottom, or tear into a dumpling that seems to smile back at your teeth, remember this small, clever word. Q is not just what you’re chewing. It’s what you’re feeling—a quiet, elastic joy.

And here is a tour of Indian Q foods that I can think of: sabudana, fresh idli, rasgulla, modak, noodles, dhokla,  sevai, and appam.

Any others?

–Meena

Listen carefully. Listen widely. Listen without assumptions: Gallup Polls

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For many of us who grew up reading international newspapers, Gallup was a familiar name—almost a synonym for “what America thinks.” Their polls were quoted in classrooms, editorials, speeches, and policy discussions. If Gallup said Americans trusted an institution, or were worried about unemployment, or supported a policy, it felt as if a nation had spoken.

November 19 marked the anniversery of the birth of the man who started it all–George Gallup, a career journalist. His interest in politics led him into the areana of forecasting polls, and he set up a company to do this. He set up the American Institute of Public Opinion in 1935 to do this, at a time when the idea of systematically measuring public opinion was almost revolutionary.

Gallup polls represent a methodology of scientific polling initiated by George S. Gallup in the 1930s, aimed at accurately assessing public sentiment. This was a significant departure from earlier, less systematic polling methods, as it emphasized the importance of selecting representative samples of the population. Gallup polls gained widespread recognition in 1936 for successfully predicting Franklin D. Roosevelt’s election victory but faced criticism in 1948 when they incorrectly forecasted Harry S. Truman’s defeat. These setbacks led to learnings, and Gallup refined his polling techniques, employing random sampling and continuous polling to enhance accuracy, particularly in presidential elections during the 1950s.

When Gallup moved to random sampling in the 1950s and began polling continuously until the eve of elections, he wasn’t chasing precision for its own sake. He recognised a deeper truth: societies shift quietly, between headlines. Polls must therefore be reliable mirrors, not hurried sketches.

Over the years, Gallup polls have become integral to political campaigns, influencing candidate nominations and public policy discussions. They have also mirrored societal changes, capturing evolving attitudes on issues such as gender equality and civil rights. Despite their utility, there is ongoing debate about the reliance on polling data by political leaders, with critics cautioning against using polls as the sole measure of success. Overall, Gallup polls continue to play a vital role in understanding public opinion and shaping political discourse.

But over the past twenty years, America has changed dramatically. People stopped answering landlines. Survey participation dropped. Voter behaviour became harder to predict. And suddenly, the organisation that once defined polling found itself struggling to keep pace with a shifting landscape.

There were headline moments—for example, missing the mark in the 2012 US presidential election—that forced painful introspection. To their credit, Gallup did omething rare: they hit pause. They stepped back from national election polling, admitted where methods were no longer working, and began a long process of rebuilding.

Today, Gallup occupies a different—but still significant—place in American public life.

They no longer dominate political horse-race coverage the way they once did. But they have pivoted towards areas where long-term, stable measurement matters more:

  • Public trust in institutions
  • Wellbeing and life evaluation
  • Workplace engagement
  • Social attitudes that evolve over years, not election cycles

Their “State of the American Workplace” and “Global Emotions Report” are now widely cited, not for predicting results, but for revealing how people feel about their lives and work. In a country where political noise can drown out quieter realities, Gallup’s longitudinal datasets offer something precious: continuity.

And that, perhaps, is Gallup’s place today. Not the sole voice of American opinion, but a steady, methodical listener in a crowded room.

And Then Comes the Indian Question…

All this inevitably leads to a Indian doubt: Do we do anything like this?

India is a nation where elections are larger than many countries, where tea stall debates spill into WhatsApp forwards, and where “sentiment” is often declared loudly—but loosely. So who is actually listening methodically?

The answer is both reassuring and sobering.

Yes, India does have organisations that follow rigorous polling practices—most famously CSDS-Lokniti, which uses sampling frames, stratified selection, field-tested questionnaires, and detailed post-poll analysis. Some private agencies also attempt scientific sampling, though with varying transparency. But polling in India faces unique challenges: population size, linguistic diversity, urban-rural divides, accessibility, and the sheer logistics of reaching voices beyond the easily reachable.

The result? While we do have pockets of high-quality research, we also have a landscape crowded with “quick polls,” “mood trackers,” and “snap surveys” whose methodology, if printed, might fit on the back of a bus ticket. Till today, election forecasts have minimum credibility.

Let’s see if all the bad press drives election forecasters to move towards more statistically sound and scientifically based approaches. Well, we can hope!

–Meena

Pic from: The India Forum