Flying Solo: Amelia Earhart

In an age when women were not only earthbound, but also largely homebound, a young woman not only took to the skies but soared high. Amelia Earhart started challenging traditional roles and stereotypes from an early age. Born in Kansas on 24 July 1897, as a young girl she played basketball, took an auto repair course, and briefly attended college. During World War I she served as a Red Cross nurse’s aide in Canada. She spent a lot of her time at a local airfield in Toronto watching pilots in the Royal Training Force train. After the war she returned to America and enrolled in a pre-med course at Columbia University.

In December 1920 she was in California when she took her first airplane ride with the famed World War I pilot Frank Hawks. She was hooked. She knew that the sky was where she belonged, not as a passenger, but as a pilot. “As soon as I left the ground, I knew I myself had to fly”.

A month later she started flying lessons with a female flight instructor Neta Snook. She worked as a photographer and filing clerk at the Los Angeles Telephone company, to pay for the lessons. Later that year she purchased her first airplane. She named the second-hand yellow plane The Canary. She passed her flight test in December 1921, and obtained a National Aeronautics Association license. Two days later, she participated in her first flight exhibition at the Sierra Airdrome in Pasadena, California. Her days of breaking records were on the horizon. And June was always a significant month in her flying career.

However, her first brush with fame as a “first” achiever was not as a pilot but as a passenger. On June 18 1928, Amelia Earhart became the first woman to fly across the Atlantic as a passenger in a flight piloted by Wilmer Stultz and Lou Gordon from Newfoundland to Wales. She had, in fact, been promised that she would get a chance to fly the plane over the Atlantic, but the men flew the whole way. Earhart did fly the plane on the final hop from Wales to England. 

In 1929, she helped organize the All-Women’s Air Derby—the first transcontinental air race for women. Women pilots proved that they could fly in difficult and competitive conditions. After the race many of the women decided to form an organization to support women pilots.  Earhart helped to form the Ninety-Nines, an international organization for the advancement of female pilots. She became the first president of the organization of licensed pilots, which still exists today and represents women flyers from 44 countries.

Amelia Earhart was always guided by her strong belief that “Women can qualify in the air as in any other sport. Their influence and approval are vital to the success of commercial aviation. Women and girls write to me by the thousands to learn the truth about aviation and what women’s chances are. There is nothing in a woman’s make up which would make her inferior to a man as an air pilot. The only barrier to her swift success is her lack of opportunity to receive proper training.”

Her solo feats followed. In May 1932 Amelia took off from Newfoundland. The flight was fraught with danger; the sides of the engine spewed flames, while the ice formation on the wings of the plane necessitated that she fly at a lower altitude, almost skimming the waves of the Atlantic. Undeterred and determined, fifteen hours later Amelia landed in Norther Ireland. She became the first woman (and second person after Charles Lindbergh) to fly non-stop and solo across the Atlantic.

 Amelia Earhart went on to set a number of records as a solo woman flier and became internationally renowned. Even as she took wings, literally, Amelia was a down-to-earth supporter of similar rights for all women. She lectured across the country on aviation and women’s causes. She was a visiting professor at Purdue University where she lectured on aeronautics. She wrote several books about her flights. She was also politically active; she lobbied American Congress for aviation legislation, birth control rights and support for women in business and politics. She even designed a line of functional women’s clothing and a line of light-weight luggage. All by the age of forty years.

But then her story took a mysterious turn. On 1 June 1937 Amelia, accompanied by navigator Fred Noonan boarded a twin-engine Lockheed 10E Electra at Oakland, California to embark on a flight that was Amelia’s second attempt to become the first pilot ever to circumnavigate the globe. The two flew to Miami, then down to South America, across the Atlantic to Africa, then east to India and Southeast Asia. On June 29 the pair reached New Guinea. They had successfully flown 22,000 miles. They had 7,000 miles to go before completing the circuit and returning to Oakland with a world first record. On July 2 the two took off from New Guinea, heading for their next refueling stop, a tiny island called Howland in the Pacific Ocean. But before they reached their destination they lost radio contact and never landed on the island. The plane and its crew literally disappeared into thin air.

There were no clues, no signs of a crash, no signals and no sightings of the plane, intact or its wreckage. The very next day, the US Government initiated its search for the missing airplane. It ended up being the largest ever search for a lost aircraft. It yielded no results. On July 19, 1937, Earhart and Noonan were declared lost at sea.

Amelia Earhart and her plane vanished without a trace, and till date the mystery of the disappearance has not been solved. Many theories from the most obvious one of crash in the sea, to the more bizarre, including conspiracy theories, have been floated over the years.

Amelia Earhart remains an inspiration and a mystery. She raised the bar for women not only in aviation but as equal partners to men in all spheres of life. She challenged women to excel in themselves, not in comparison to others.

“Please know that I am aware of the hazards. I want to do it because I want to do it. Women must try to do things as men have tried. When they fail, then failure must be a challenge to others.”

–Mamata

Republic Day at Whangamōmona: When a Town (Sort Of) Seceded

A few weeks ago, India celebrated Republic Day. It was, as always, a solemn occasion. For us, Republic Day marks the day when we adopted our Constitution and became a Republic.

But not all Republic Days are solemn. Nor do they come every year.  Whangamōmona, a small settlement in rugged New Zealand’s North Island, celebrates Republic Day in January,  but only every two years.  It last celebtrated its Republic Day on Jan 18, 2025, marking 36 years of independence. Hundreds of visitors attended the event, which featured rural activities, a sheep race, presidential elections

Whangamōmona has a funny backstory.  It seceded from New Zealand. How and why did this come about?

In 1989, New Zealand restructured its local government boundaries. For decades, Whangamōmona had been part of the Taranaki region. But the reforms shifted it into the Manawatū-Whanganui region instead. On paper, this was administrative housekeeping. On the ground, it felt like cultural displacement.

The town identified economically and socially with Taranaki. Farming networks, community ties, supply routes were all there.  But suddenly, they were told they belonged somewhere else.

So on 1 November 1989, in response to what they saw as distant bureaucratic meddling, Whangamōmona declared itself an independent republic.

But this wasn’t angry secession. It was satire with a straight face.

The Republic of Whangamōmona established:

  • A president
  • A passport (yes, you can get it stamped)
  • A national day
  • And a constitution — loosely interpreted

The tone was tongue-in-cheek, but based very much on community pride. Every two years, on Republic Day (in January), thousands of visitors descend on this tiny town of fewer than 50 permanent residents. There are sheep races. Gumboot throwing. Debates. Parades. And, most importantly, the presidential election.

The candidates over the years have included:

  • A goat (Billy Gumboot)
  • A poodle
  • A human (briefly)
  • And even a tortoise

A race to choose the President

Billy Gumboot, the goat, was perhaps the most iconic president. He reportedly served with dignity until his untimely death in 1999. His successor? Tai the poodle.

Isolation as Identity

Whangamōmona isn’t easy to get to. It lies along the Forgotten World Highway — which is honestly one of the best road names ever conceived. The route winds through dramatic hills, misty valleys, and farmland that feels cinematic in its remoteness.

In the early 20th century, Whangamōmona was a frontier settlement, established during railway expansion. It once had a hotel, a school, a hall, and enough settlers to sustain real momentum.

Then the railway declined. Young people left. Farms consolidated. The population shrank.

Like many rural communities worldwide, it faced the existential question: how do you survive when the economic centre shifts away?

Whangamōmona’s answer was genius: if you cannot compete on scale, compete on story.

The “Republic” became a brand. Visitors stop at the Whangamōmona Hotel (the town’s social nucleus), get their passports stamped, and take photos with the republic signage.

Instead of being “a place left behind,” Whangamōmona became “that place bold enough to declare independence.”

Why This Tiny Republic Matters

In a world where declarations of independence are usually soaked in conflict, Whangamōmona offers something softer: protest through humour.

It reminds us that governance is, at some level, a social agreement — and that local identity matters deeply. The town’s mock-secession wasn’t a rejection of New Zealand. It was a wink at centralised decision-making.

There is no bitterness in it now. Only tradition.

Republic Day is less about rebellion and more about reunion. Former residents return. Visitors become temporary citizens. The town swells with life.

For one weekend, the population multiplies many times over. And the republic thrives.

Who gets to decide where we belong?

Sometimes the answer is: we do.

And maybe that’s why this story resonates so widely. It’s about scale — how small places can assert symbolic power. It’s about humour as strategy. It’s about community cohesion in the face of administrative indifference.

Whangamōmona could have quietly faded into obscurity. Instead, it elected a goat.

That choice tells you everything.

A funny story with profound lessons about identity and self-assertion.

–Meena

Pic: https://www.rnz.co.nz/news/

Stupid Toy Day? Makes No Sense!

Every year on December 16, the internet celebrates something most households have tripped over, stepped on in the dark, or quietly wished would disappear: the “stupid toy.” Officially, it’s called Stupid Toy Day—a day devoted to toys that serve no obvious purpose, promise no educational outcomes, and stubbornly resist all attempts at being “enriching.” They do not teach coding. They do not build emotional intelligence. They simply… exist.

A “stupid” toy, as the internet defines it, is not broken or unsafe. It’s just inexplicable. It does one odd thing. It refuses to justify itself. It looks faintly ridiculous. Pet Rocks. Rubber chickens. Slime. Talking dolls that say things no one programmed on purpose. Lights that flash for no reason at all.

And honestly? That’s exactly why I think there is no such thing as a stupid toy. Because anything that gives joy to a child and it wants to spend time playing with, is a good toy! Whether store-bought, found at home or contrived from the most mundane things, whatever floats a child’s boat, is a toy. Entire generations have grown up playing with objects that contributed nothing measurable—and yet somehow contributed enormously to childhood.

The thing about calling a toy stupid is that the word never really belongs to the object. It belongs to the adult standing next to it and judging it.

When parents complain about “stupid toys,” they rarely mean toys that fail the child. They mean toys that fail them. Too loud. Too sticky. Too impossible to clean. Too bright. Too many pieces. Too much glitter. Too much slime. Too much mess. Too much noise. Too much… joy, possibly, expressed in a form that requires major clean-ups. Seems to me, most “stupid” toys are simply inconvenient toys. Toys which seem pointless to an adult.

AN ARVIND GUPTA TOY

But to my mind, there is one category of toys that are stupid. A toy becomes exponentially more “stupid” the minute it costs a small fortune. A plush animal that costs as much as a phone. A doll with a wardrobe bigger than yours. A remote-controlled something that breaks in three days. High price and low value—what could be stupider?

Brian Sutton-Smith’s work on toys and play is powerful. In Toys as Culture, he argues that toys don’t live in one neat category like “fun” or “education.” They exist in overlapping worlds—family, technology, education, and marketplace. Toys can be consolation, security and companionship. They can be tools, machines, friends, achievements. They are not just objects; they are emotional support.

A glitter jar might look like a mess waiting to happen.
To a child, it might be the universe in a bottle.

A noisy toy might feel like an assault on adult nerves.
To a child, it might be power.

A useless toy might be, in truth, a deeply useful one—the kind that absorbs loneliness, invents stories, and makes space for imagination.

We forget that children do not play with toys to improve themselves. They play to live inside themselves.

And children by themselves never measure toys by price or return on investment. But sadly, there is no refuting that peer pressure and media pressure have enormous influence on a child perceiving a toy as highly desirable. And that is a worry.

Stupid Toy Day, at its best, quietly reminds us that joy doesn’t require justification. It doesn’t need a developmental framework or a learning outcome chart. Play is not a performance. It is a state of being.

Basically, Stupid Toy Day is STUPID!

Honour the toy that made no sense but means everything. And remember: not everything precious needs to be practical. And in this holiday season, as we go about buying things left and right, remember, a child will be as happy playing with the cardboard carton as the toy which was packed in it. Remember Calvin, Hobbes and their time machine? And Arvind Gupta’s Toys from Trash? Money does NOT equal toy-joy.

–Meena

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

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

Happy Diwali! Prosperity and Well-being to All!

We are in the midst of the Diwali celebrations—honouring and worshipping the Goddess Laxmi. In this time of wishing everyone prosperity, it is contrarily also a moment to think of poverty.

It is also timely because Oct 17 is marked as International Day for the Eradication of Poverty.

Poverty is a state of lacking sufficient money or material possessions to meet a minimum standard of living. It is “pronounced deprivation in well-being”. It is not just a lack of income but also a lack of access to basic necessities like food, clean water, shelter, healthcare, and education. It is a complex and multifaceted issue involving social, economic, and political elements. 

The World Bank measures poverty primarily through an international poverty line. In June 2025, this line was updated to $3.00 per day (using 2021 purchasing power parity or PPP), replacing the previous $2.15 per day. A person is considered to be in extreme poverty if their income or consumption falls below this threshold. In India, this is approximately ₹62 per day.

Measurement of poverty is a complicated and often contentious affair. Poverty can be an absolute amount of money. It can also be tied to a specific type of consumption; for example, people could be house-poor or food-poor or health-poor. These dimensions of poverty often can be measured directly, for instance, by measuring malnutrition or literacy.

But the broadest approach to well-being (and poverty) focuses on the capability of the individual to function in society. Poverty is when people lack key capabilities; they may have inadequate income or education, or be in poor health, or feel powerless, or lack political empowerment.

In India, NITI Aayog has developed the National Multidimensional Poverty(MPI) Index, based on the global MPI framework. A person is identified as multidimensionally poor if they are deprived in at least one-third of the weighted indicators of which there are 12.  These indicators are categorized into three dimensions which carry equal weights: health, education, and standard of living. Deprivation in any household member’s nutrition or the death of a child indicates health deprivation. Educational deprivation is measured by the lack of schooling years for those aged 10 and above or school non-attendance for school-aged children. Standard of living deprivations include using rudimentary cooking fuel, having inadequate sanitation or drinking water access, living in poorly constructed housing, lacking electricity, not owning essential assets, or not having a bank account.

Linked to poverty is inequality. Economic inequality is the unequal distribution of income and opportunity between different groups in society. It encompasses differences in income (pay) and wealth (total assets like property and stocks), and is measured using metrics like the Gini coefficient.  Economic inequality includes Income Inequality, Wealth Inequality and Inequality of Opportunity.

Diwali is about caring and sharing. And it is about family. This year’s theme for the Poverty Eradication Day emphasizes ‘ensuring respect and effective support for families’. There could not be a happier coming together of intent, pointing the way for a truly Happy Diwali!

–Meena

Jane Goodall: Teaching the World to Care

Jane Goodall’s story begins, as many extraordinary stories do, with an ordinary girl and an unlikely dream. As a child in England, she carried a toy chimpanzee named Jubilee everywhere. No one could have guessed that this early fascination would lead her to the forests of Gombe, where she would change not just how we look at chimpanzees, but also how we think about our relationship with nature.

When Jane set off to Africa in 1960, she had no formal scientific training. What she did have was patience, an open mind, and an eye for detail. Those qualities led to her ground-breaking observations: chimpanzees using tools, showing complex emotions, and displaying social bonds once thought to be uniquely human. These revelations turned the world of primatology upside down, but more importantly, they shifted how the public perceived animals. No longer were chimpanzees just “creatures” in the wild; they were kin.

Jane Goodall was truly path-breaking as a woman scientist at a time when the field of primatology, and indeed most of science, was dominated by men. In the early 1960s, she ventured into the forests of Gombe, Tanzania at a time few women undertook intensive fieldwork. For countless young women, she became a role model who showed that passion and persistence could break barriers, and that it was possible to be both rigorous and compassionate in research. By sharing her journey widely, she inspired generations of women to believe that they, too, could pursue careers in science, venture into the field, and shape the questions that redefine our understanding of the natural world.

Jane’s greatest contribution may not lie in her scientific discoveries alone. It lay in how she chose to use them. From the 1980s onwards, she began to move away from research and into advocacy and education. She saw forests vanishing, wildlife populations declining, and young people growing increasingly alienated from nature. She knew that science alone could not stem the tide of environmental degradation. What was needed was education—education that could inspire empathy, action, and hope.

This vision gave birth to Roots & Shoots, her global program for young people. Starting in 1991 with just a handful of students in Tanzania, it has now spread to more than 60 countries, empowering thousands of young people to become change-makers in their communities. The premise is simple: every individual matters, every individual has a role to play, and every individual can make a difference. Roots & Shoots projects range from planting trees and cleaning up neighbourhoods, to wildlife conservation and social justice initiatives. Jane wanted children to see themselves not as passive inheritors of a troubled world, but as active participants in shaping a sustainable future.

Her approach to environmental education is distinctive in three ways. First, it is grounded in hope. At a time when climate anxiety is widespread, Jane insists that hope is not naïve optimism, but a call to action. “Without hope,” she says, “we fall into apathy. With hope, we find the courage to act.” Second, she emphasised connection—to animals, to the land, and to each other. In her talks across the globe, she reminded audiences that the health of humans, animals, and ecosystems is intertwined. And third, she led by example. Even in her late 80s, Jane travelled around the world, tirelessly addressing schools, communities, and governments, showing that passion has no retirement age.

What makes Jane Goodall so compelling as an educator is that she does not lecture; she told stories. She talked about the moment when a chimpanzee she named David Greybeard accepted her presence, breaking the barrier between human and animal. She recalled village children in Tanzania planting trees that now tower above their schools. Through these narratives, she drew her listeners into a shared emotional space where science and spirit met.

For us, as parents, teachers, and citizens, there is much to learn from her style. Environmental education, she shows us, is not about overwhelming children with statistics on melting ice caps. It is about nurturing wonder, building empathy, and giving them the tools to act. It is about ensuring that the animals the children see today do not become just relics of lost species tomorrow.

Jane Goodall often said that every day we make an impact on the planet, and we can choose what kind of impact that will be. That simple truth is perhaps her most enduring lesson. She taught generations not only how to care about the environment, but also how to carry that care into action.

In a world crowded with crises, Jane stands as a reminder that education is not about filling minds, but about lighting fires. And hers is a fire that continues to spread, quietly but persistently, across classrooms, living rooms, and communities worldwide.

When I worked at Centre for Environment Education, I was lucky enough to meet her to introduce the institution and its work to her. She had very little time, but focussed intently on the conversation. It was indeed a memorable moment!

Thank you Jane Godall for all you have done and all the people you have inspired. RIP.

–Meena

PIC: My ex-collegue Ramjee is lucky to have got this signed pic of her’s when he met her.

Racing with the Oars of Tradition – Kerala’s Boat Races

Come August, the air begins to buzz with anticipation in Kerala. The boat race season is here! Known locally as vallamkali (literally, boat play), the sight of dozens of snake boats slicing through the waters, powered by hundreds of synchronized oarsmen, is one of Kerala’s most spectacular traditions. Shiny black boats stretching almost 100 feet, with rowers swaying to the rhythm of a vanchipattu (boat song).

The most famous of the boat races is the Nehru Trophy Boat Race, inaugurated in 1952 when Jawaharlal Nehru, then Prime Minister, was so captivated by the spectacle that he donated a silver trophy. Today, the Nehru Trophy on the Punnamada Lake in Alappuzha attracts international attention and has been featured on tourism campaigns worldwide. But across the state, from Aranmula to Champakulam, local communities host their own races, each with its own traditions and lore.

Innovation on the Water

One of the most interesting aspects of the boat races today is how technology has crept in—not to diminish tradition, but to amplify it. While the boats themselves are still crafted the old way, using Anjili wood and painstaking carpentry handed down through generations, innovations have entered the training and organization.

Rowers now undergo scientific fitness regimes, with physiotherapists, nutritionists, and even sports psychologists guiding teams. GPS trackers and drone footage help coaches analyze synchronization and speed—things once left only to the naked eye and instinct. Live-streaming and 4K broadcasts take the drama of the races across the world, making it a truly global event. And traditional boat songs as well as new ones are now available on Spotify playlists.

Women at the Oars

But what about women? For long, the snake boat races were a male preserve, embodying sheer physicality. Yet, in recent years, there has been a quiet but important shift. Kerala has begun hosting all-women boat races—a recognition that strength and stamina are not male monopolies. In 2022, the first Vallamkali exclusively for women was held, with teams of fisherwomen taking to the waters.

Even in mixed-community celebrations, women’s teams are increasingly visible, particularly in the Kettu Vallam (smaller decorated boats) races. It is still early days, but the image of women rowing with fierce determination underlines how traditions evolve without losing their essence.

More than a Race

Preparing a snake boat involves dozens of families. Training the oarsmen requires food, lodging, and encouragement from entire villages. On race day, the banks are filled with people singing, cheering, and celebrating. Divisions of caste, class, and creed dissolve.

There is also a spiritual dimension. The Aranmula boat race, for instance, is tied to temple rituals, where the boats are offered as homage to Lord Parthasarathy. Here, winning or losing is less important than participation.

The Kerala boat races are not just about the boats—they’re about the teams, each carrying the pride of their village or community. In recent years, the competition has become so professional that many villages now run their own “boat clubs,” with dedicated squads training year-round. It’s a bit like football clubs elsewhere—loyalty runs deep, rivalries are fierce, and victories are celebrated across the community!  A few of the most celebrated teams are:United Boat Club (UBC), Kainakary, Police Boat Club, Kollam, Jawahar Boat Club (JBC), Kollam, St. Pius Boat Club, Alappuzha, Karichal Chundan (Alappuzha), Champakulam Chundan, Veppu Vallams of Aranmula.

Congratulations to the winner of this year’s 71st Nehru Boat race held last week, the boat Veeyapuram Chundan of Village Boat Club Kainakary. The winning team which was one among 75 competitors, touched the finishing line in 4.21.084 minutes.


And Happy Onam to all
!

–Meena

Pic: nehrutrophy.nic.in/

The Stroop Effect and Other Sneaky Brain Games

Having been associated for long with Vikram A. Sarabhai Community Science Centre (VASCSC), the pioneering science centre in the country, I always source STEM education materials and kits from them.

A few weeks ago, we received one such package I had ordered. The wonderful thing about VASCSC material is that they don’t let an inch of space go to waste. So the large envelope in which the kit came was also printed with any number of science games and puzzles.

The one that my 6 year old grand daughter and I really had fun with was the Stroop Effect.

It was all giggles as she held out the sheet with a bunch of words and asked me to look at them.  The word “RED” was written in bright blue ink. She asked me to say the colour, not the word..

“Red!” I said instinctively.

“No!” she giggled. “It’s blue ! You have to say the colour of the ink!”

Oh.

And just like that, we stumbled headfirst into the Stroop Effect—a clever little quirk of our brains first identified by psychologist John Ridley Stroop in 1935. Stroop, an American psychologist conducted a series of studies as part of his PhD research. He was fascinated by how automatic processes—like reading—can interfere with other tasks, such as identifying colours. In his now-famous experiment, he showed that when colour words (like “red” or “green”) were printed in mismatched ink colours, people took longer to name the ink colour. This delay, or interference, revealed something profound about how our brains handle conflicting information.

So what is the Stroop Effect?

The classic version of the Stroop test asks you to name the colour of the ink in which a different colour name is written. Like the word “Green” printed in red ink. Sounds simple, right? But our brains are wired to read words so automatically that it slows us down, or even trips us up, when the word and the ink colour don’t match.

This interference between what we read and what we see is a fascinating peek into how our minds juggle competing bits of information.

Why does it matter?

What seems like a party trick actually has deeper implications. Psychologists use the Stroop test to study attention, processing speed, and cognitive control. In clinical settings, it helps assess brain injuries, dementia, and even ADHD. The longer it takes for a person to respond correctly, the more it can reveal about how their brain is functioning.

But even beyond labs and clinics, understanding the Stroop Effect has very real applications.

Take driving, for instance. Ever noticed how highway signs use simple fonts and colours? Imagine if a stop sign said “Go” in red letters—confusing, right? Designers rely on principles like those revealed by the Stroop Effect to make sure our brains process the right cue first.

It’s not just colours and words

Once you start noticing, these mental speed bumps are everywhere. Consider this: we all know that when we try rubbing our stomach with one hand and patting our head with the other, we run into hilarious situations. It is tricky, because your brain is trying to coordinate two conflicting patterns of movement. That’s a bit like motor interference, another cousin in the Stroop family.

Or think of the McGurk Effect, where what you see affects what you hear. If a video shows someone saying “ga,” but the sound is “ba,” your brain may hear “da.” Vision wins over sound, just like reading wins over colour in the Stroop test.

And then there is change blindness—when something in a visual scene changes, and we don’t notice because our attention is elsewhere. Magicians depend a lot on this trick, as also UX designers, who try to guide user attention in websites and apps using visual cues.

A lesson in humility

For me, discovering the Stroop Effect was a gentle reminder that our brains, for all their wonder, are not infallible. They’re predictably imperfect, prone to biases and blind spots. Well, that makes life more exciting!

–Meena

Image: Venderbilt University site

Carravaggio Crosses the Seas

When we hear the name ‘Michealangelo’, we think of the Sistine Chapel. But there was another one of the same name, Michelangelo Merisi da Caravaggio (known as Caravaggio) born a few years after the original’s death, who played own his part in significantly re-defining art.

Born in Milan, his father was an architect. The family left the city in 1576 to escape a plague and moved to Caravaggio. In 1584 our Caravaggio was apprenticed for four years Simone Peterzano, a painter. He became familiar with the works of Leonardo da Vinci, Michelangelo, Titian, Raphael, and other Renaissance masters during this time.

He moved to Rome, and set up in due course as an artist in his own right. Caravaggio’s work is known for its chiaroscuro (from Italian chiaro, “light,” and scuro, “dark”) technique—basically the use of light and shadow to define three-dimensional objects. Caravaggio and his followers used a harsh, dramatic light to isolate their figures and heighten emotional tension. Caravaggio’s use of realism and chiaroscuro helped to create a new style of painting that came to be known as Baroque, which shaped European art in the centuries to come.

One of his masterpieces has come to India. This is ‘Mary Magdalene in Ecstasy’, which was painted around 1606, and exemplifies his use of chiaroscuro. This painting was lost for centuries, re-surfacing only in 2014. It was authenticated as an original masterpiece by a team of leading art historians and is generally accepted as such today.

The painting travelled to India a few months ago, and was first exhibited in Delhi under the aegis of The Kiran Nadar Museum of Art, in partnership with The Cultural Centre of the Italian Embassy. Now it has come to Bangalore, and is exhibited at the National Gallery of Modern Art.

Three armed policemen are at the entrance to guard this $50 million work.The NGMA has also done its best to make it an enriching experience, with detailed panels about the artist and the painting, as well as a Virtual Reality experience.

Admittedly, It is a slightly strange feeling to go into a large, empty, almost-dark hall with only the one painting on the wall, with just one light focussed on it. A very different experience from seeing tens of paintings displayed in a room, with visitors filing from one to the other, and sometimes sitting on the benches provided to contemplate on something that catches their attention (or just to rest tired feet).

But all the care being taken with the work certainly proves India’s seriousness to protect and display of priceless art that comes to visit us.

It is not as if international masterpieces have not come to India before. Picasso’s works have been exhibited in India–the first exhibition of his works in South Asia was held at the National Museum in Delhi in December 2001 and featured 122 works. 

There are reports of original Botticelli paintings being exhibited in India too. For example, there are some reports that “Madonna of the Pomegranate” was displayed at an exhibition in Thiruvananthapuram. 

While no originals were physically displayed, there was an online exhibition of Raphael’s drawings by the India International Centre (IIC) IIC to commemorate the 500th death anniversary of the artist. 

Immersive, virtual experiences around Van Gogh’s work as well as da Vinci’s work have come to India in recent years.

Looks like India is now on the art-map, and we will be getting to see more such international masterpieces in the near future.

In the meantime, we can of course take in all the amazing art, craft, sculpture and architecture our own country offers!

–Meena

The Water Bear Goes to Space Again

Now what is this creature who is undertaking so many space odysseys? We don’t recall seeing a bear of any kind suited up and entering a space vehicle. And what is a water bear anyway—we’ve heard of polar bears, sloth bears, brown bears, black bears and several others; but never a water bear.

Well water bears or tardigrades are microscopic eight-legged animals. Because they look like bears under the microscope, they have been dubbed water bears. However, they don’t necessarily live in water, though they need a coating of water around themselves to prevent dehydration. They live in all kinds of places, from deep seas and hot springs to sand dunes! They also like to live in the moist environment provided by mosses and lichens and hence are also called moss piglets.

The German scientist Johann Goeze first described these creatures in 1773, and called them Kleiner Wasserbär in German, which translates to ‘little water bear’. In 1776, the Italian biologist Lazzaro Spallanzani named the phylum Tardigrada, meaning ‘slow walkers’. Today, about 1500 species of tardigrades have been documented.

They are generally about 0.5 mm in length when fully grown, short and plump, with four pairs of legs, each ending in claws or sticky pads. They are visible under low-power microscopes, so can be viewed easily even at schools or homes.

But it is not all this that makes tardigrades creatures of special interest. What sets them apart scientifically is that they belong to an elite category of animals known as extremophiles. They can survive extreme environments that most animals can’t.

For instance, tardigrades can go up to 30 years without food or a water supply. They can live even at absolute zero, and can survive above boiling temperatures. They can take pressures six times greater than the ocean’s deepest trenches, and exist in the vacuum of space. They have survived five mass extinctions!

One reason for their resilience is a unique protein in their body which protects their DNA from harmful radiation which is present all around us.  A strategy they employ in dry environments is to push all water out of their body, pull in their head and limbs, and roll up into a small ball. They go into a deep sleep until conditions improve

Tardigrade biology is unique, and scientists study tardigrades to understand their indestructibility, to transfer these learnings to many fields.  

The idea of sending tardigrades to space was first proposed in 1964. Actual experiments began in 2007 when they went up with NASA’s FOTON-M3 mission, where they were exposed to space’s vacuum for 10 days, and reanimated just by rehydration, back on Earth.

Then, in 2011, tardigrades were on board the International Space Station, and in 2019, a capsule containing tardigrades was sent on board the Israeli lunar lander Beresheet which crashed on the Moon. SpaceX-22 Commercial Resupply Services mission on June 3, 2021 also carried tardigrades to do an experiment to identify the genes involved in their ability to survive and adapt to high-stress environments, including the one astronauts experience in space. NASA hopes the findings can help guide research into protecting humans from the stresses of long-duration space travel, and ultimately help in setting up sustainable colonies on the Moon and Mars.

These space-veterans are also part of Group Captain Shubanshu Shukla’s crew! He and his fellow Polish astronaut Uzanaski-Wisniewski will study several aspects of tardigrades duing their 2-week trip–their revival, survival, and reproduction; they will count the number of eggs laid and hatched duringthe mission; compare the gene expression patterns of the astronaut-tardigrades with  those of ground populations; and identify molecular mechanisms of resilience

Thank you, Grp Captain Shukla and your brave mates on Axiom 4. Wishing you a safe journey and that you extend the boundaries of space and knowledge.

–Meena

PIC: From BBC