The Game of Life: Monopoly

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

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

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

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

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

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

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

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

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

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

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

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

–Mamata

Civil-Society Seshan: A Tribute to Jagdeep Chhokar

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

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

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

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

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

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

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

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

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

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

Recent Initiatives of ADR

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

A Friend

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

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

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

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

Thank you Jagdeep. RIP.

Wish you all strength, Kiran.

–Meena and Mamata

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

Beauty in Imperfection: Kintsugi

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

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

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

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

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

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

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

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

–Mamata

The Irresistible World of Japanese Stationery

Japanese stationery–it’s not just about paper and pens. It’s an entire universe of meticulously designed (and over-engineered, some people say)products that blend functionality with a sense of artistry. From perfectly engineered mechanical pencils to pastel-hued notebooks that feel like an experience rather than just stationery, Japan’s stationery game is on another level.

Japan’s obsession with stationery is more than just a passing trend or quirky fascination. There’s a deep cultural history and a respect for craftsmanship that informs the country’s relationship with its stationery products. It’s not about pens, paper, or notebooks—it’s about reverence for beauty, functionality, and attention to detail.

At the core of this lies the cultural reverence for precision and perfection. The concept of kirei—a Japanese word that means “clean,” “beautiful,” or “elegant”—is key to understanding the stationery obsession. In everyday life, the Japanese strive for beauty and simplicity, and this aesthetic extends deeply into the design of their stationery. Minimalism is at the heart of many stationery designs: neutral colors, sleek lines, and a focus on function over excess.When it comes to everyday tools like stationery, the emphasis is on creating items that are not only practical but also exquisitely refined.

There’s a conscious focus on making something beautiful out of the mundane or utilitarian, a concept that transcends into stationery. Pens aren’t just about writing—they’re carefully crafted to deliver the perfect writing experience. Paper isn’t just a surface for notes; it’s a tactile experience that enhances the act of writing itself. Craftsmanship plays an enormous role. Many high-end stationery items, like Uni-ball pens or Midori notebooks, are created by artisans who bring decades of expertise to their craft. Stationery is an extension of this artistry.

The Zen of Stationery: Mindfulness and Ritual

Japanese students are encouraged to use their stationery in an almost sacred way. Their school notebooks are often neatly organized with an emphasis on clean, legible handwriting. Calligraphy—known as shodo—is still a highly respected art form in Japan, and the skills learned in this practice often extend into daily life.

The slow, deliberate process of choosing a pen, selecting the right paper, and finding the perfect notebook to match your mood is an act of mindfulness. It’s about being present in the moment and honouring the process of creation.

The Japanese Stationery Expo and Awards: A Celebration of Craftsmanship and Innovation

This devotion to elevating the everyday reaches its peak each year at two marquee events which take place in June every year in Tokyo: the Japan Stationery Expo and the Japanese Stationery Store Awards. Together, they showcase the best of design, functionality, and sheer creativity.

The Japan Stationery Expo is where stationery enthusiasts, designers, and brands converge to showcase the best of what the industry has to offer. (More on this expo and another interesting one next week).

If the Japan Stationery Expo is where products are showcased, the Stationery Awards are where the best of the best are recognized. They honour the incredible craftsmanship and innovation in Japanese stationery, celebrating both traditional designs and newer, boundary-pushing concepts. It’s the Oscars of the stationery world, but without the drama and red-carpet couture. Products are judged based on various criteria, including design, function, innovation, and overall quality, with awards in several categories, from Best Stationery Product to Best New Brand, and even a category for environmental sustainability.

The 2025 Awards went to:

  • Grand Prize: Pilot Kirei-na Highlighter — engineered with a guiding plate that keeps lines neat and smudge-free.
  • Design Award: Luddite THE POST Sustainable Leather Bendy Pen Case — chic, durable, and eco-friendly,
  • Functionality Award: Uni Jetstream Single Ballpoint Pen (Lite Touch Ink) — celebrated for its smooth flow and comfort, turning everyday scribbles into a silky experience.
  • Idea Award: King Jim Hitotoki Kori Jirushi Ice Stamp — a playful yet practical reinvention of a classic tool.

35 other winners were recognized, from elegant fountain pens to ingenious pen cases, and even a “tea-time notebook”.

Some of the Most Innovative Award Winners in Recent Years

1. Pilot FriXion (2006) – Erasable Ink Pen: This was one of the first pens to use thermosensitive ink, which could be erased with friction.

2. Midori MD Paper (2011) – Premium Paper Notebooks : Known for its exceptionally smooth texture, these revolutionized notebook writing with its soft, cream-colored, bleed-resistant paper

3. Lihit Lab Teffa Bag-in-Bag (2017): A unique product that allows people to organize their small stationery, gadgets, and accessories inside a larger bag. It has pockets of various sizes to fit pens, notebooks, chargers, and other essentials.

4. Kokuyo Campus Sticky Notes (2019): This product took the classic sticky note and reimagined it with a special adhesive that works even on rougher papers.

5. Karuizawa Stationery – Plantable Paper (2020): A sustainable stationery innovation that uses plantable paper embedded with seeds. Once you’ve used the paper, you can plant it and grow flowers, herbs, or even vegetables from it.

I will be content if I can read my own handwriting after a few hours. No loftier ambitions!

–Meena

Pic: .jetpens.com/

Stars in the Forest: Fireflies

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

–Mamata

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/

Follow the Child: Maria Montessori

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

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

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

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

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

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

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

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

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

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

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

–Mamata

Celebrating Artful Elephants

August 12 is marked as World Elephant Day. And it is also Ganesh Charurthi time. So an appropirate time to talk about elephants.

The Asian Elephant is an endangered species, with less than 50,000 left in the wild across the world. And hence the importance of marking this day as a way of raising awareness about elephants and the dangers that threaten them.

What we see is what we grow to love and respect. And hence the importance of all the depictions of elephants we see around us—from sari borders to sculptures in ancient temples to the life-sized sculptures made from invasive weeds found in the Nilgiris, crafted by indigenous communities. Each and every one of them is an opportunity for education about our biodiversity and this magnificent species.

One can understand the ubiquitousness of elephant imagery in India—after all we hold about 60 per cent of the numbers. But interestingly, it is Taiwan which was well-known for elephant imagery all over its public parks and schools, in the form of Elephant Slides.

These are the whimsical, solid, painted playground fixtures affectionately known as “Grandpa Elephant”— and they hold fond memories for a generation of Taiwanese kids, now grown.

The elephant slide was a fixture of childhood in Taiwan from the 1960s through the 1980s. Found in schoolyards and public parks, these slides were typically made from china-mosaic or concrete, with a stairway or ladder up the back and a gently curved trunk functioning as the slide.

Many bore motivational slogans etched into the sides: “Strengthen your body to build the country.” Even in play, the messaging was patriotic. But for kids? It was all about the joy of scrambling up that broad back and riding the trunk like it was the gateway to an imaginary world.

Now, with safety codes tightened and tastes modernized, many of these eleslides have disappeared. But a movement to preserve and honour them has taken root, led by artists, writers, and nostalgic grown-ups determined to keep these gentle giants from fading away completely.

A Concrete Revival

Writer Yu Chiu-ling and designer Hsiu Pi-cheng have been at the forefront of this effort. Yu founded the Facebook group “Find Our Elephant Friends,” a digital scrapbook of elephant slide-sightings across the island. Hsiu has documented over 400 slides, many tucked away behind schools or community centres, quietly waiting to be remembered.

Their work isn’t just about playground preservation — it’s about cultural memory. About honouring the handmade, the imperfect, and the deeply local.

Elephants Across Borders

Asian elephants range across. Bangladesh, Bhutan, Cambodia, China, India, Indonesia, Laos, Malaysia, Myanmar, Nepal, Sri Lanka, Thailand, and Vietnam. Strangely, there have never been elephants in Taiwan in the wild in recorded history. While elephant fossils have been found on the island, indicating their presence in prehistoric times, there is no evidence to suggest that elephants lived in Taiwan during the period of human history documented by archaeology and literature. 

But Taiwan does have the most emotionally iconic version of the elephant slide!  You will also find their cousins in parks across Japan, Thailand, Vietnam, and parts of Eastern Europe. From Soviet-era concrete sculptures to candy-coloured cartoon versions in Tokyo suburbs, the idea of turning a beloved elephant into a playmate has clearly crossed cultures. But sadly, no ele-slides in India!

Unfortunately today, both real elephants and their concrete urban renderings are endangered. One is fighting for survival in an increasingly human-dominated world. The other is quietly disappearing with changing times.

Elephants have always symbolized memory, strength, and gentleness.

Let’s protect the real ones. And let’s remember the playful ones, too.

Happy Ganesh Chaturthi!

–Meena

PIC: https://www.thisiscolossal.com/wp-content/uploads/2023/07/pi-og.jpg

Dashri and Kasturba: Teacher and Student

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

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

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

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

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

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

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

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

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

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

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

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

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

–Mamata

Nature’s Libraries: Where the Wild Data Lives

National Librarian’s Day is celebrated on August 12th every year to commemorate the birth anniversary of Dr. S.R. Ranganathan, the “Father of Library Science in India”.

When we say “library,” most people imagine rows of books, a quiet reading room, and perhaps a stern librarian at the desk. But in the language of library science, a “library” is defined less by its shelves and more by its functions — acquiring, organising, preserving, and making knowledge accessible.

By that definition, the world is full of libraries that hold no books at all. Some store bird calls. Others archive satellite images. Some collect DNA sequences. In fact, they are not physical spaces at all. Many are vast online repositories where scientists and citizens alike can deposit, discover, and use data.

On this Librarians’ Day, let’s explore how these nature and biodiversity depositories perform the same core functions as traditional libraries — only their collections are wild, living, and often invisible to the naked eye.


Acquisition: Gathering the Wild

Libraries begin by collecting materials. In biodiversity repositories, this might mean researchers uploading recordings to Macaulay Library (Cornell Lab of Ornithology) or Xeno-canto, which crowdsource bird calls from around the world.

  • Example: iNaturalist “acquires” photographs and species observations from millions of contributors.
  • Example: GBIF (Global Biodiversity Information Facility) harvests species occurrence data from institutions and citizen scientists alike.

Just as a public library acquires books from publishers and donors, these nature libraries acquire data from field biologists, monitoring equipment, and enthusiastic amateurs.


Organisation: Making Sense of the Collection

Without organisation, a library is just a warehouse. And hence the focus on developing classification systems. Dr. S.R. Ranganathan primarily used and developed the Colon Classification (CC) system. The Dewey Decimal system is the widely prevalent one used in most libraries across the world.

Biodiversity data portals however are based on the Linnaean system of classification and organize living organisms based on evolutionary relationships. This involves classifying organisms into hierarchical groups like kingdom, phylum, class, order, family, genus, and species. This is.

  •  Example: BOLD (Barcode of Life Data System) and GenBank organise genetic sequences by species, geography, and collection method.
  • Example: ITIS (Integrated Taxonomic Information System) standardises names so scientists worldwide speak the same language.

The result? You can search for a frog by its Latin name, its genetic barcode, or the location where it was found — just like you can search for a book by title, author, or subject.


Preservation: Guarding the Record

One of a library’s noblest duties is preservation — ensuring the information remains available for future generations. In biodiversity repositories, this may involve:

  • Storing acoustic recordings (bat calls, whale songs) in durable digital formats.
  • Archiving satellite imagery in systems like NASA Earthdata and Global Forest Watch for long-term environmental monitoring.
  • Keeping herbarium records in Tropicos and long-term forest data in ForestGEO.

Like rare manuscripts in acid-free folders, these data are preserved against loss, decay, and obsolescence.


Access: Opening the Doors

Libraries thrive when they are accessible. Many biodiversity repositories are open access — anyone can explore them. And importantly, contribute to them.

  • eBird lets birdwatchers view migration patterns and personal checklists.
  • FishBase offers species profiles for students, fishers, and marine scientists alike.
  • OBIS (Ocean Biogeographic Information System) gives marine biologists open access to ocean species occurrence data.
  • Merlin helps users identify birds by their calls.

Some repositories, like Wildlife Insights or certain ethnobotanical databases, may have restricted access for sensitive data — similar to a library’s rare books section.


Dissemination: Spreading Knowledge

A library doesn’t just keep information — it shares it. Biodiversity repositories publish datasets for conservation planning, scientific research, and education.

  • Movebank shares animal movement data for migration studies.
  • TRY Plant Trait Database supports climate change modelling.
  • The Digital Himalaya Project disseminates ethnographic and ecological knowledge, bridging science and tradition.

Why These Libraries Matter

By meeting the same functional standards as a traditional library — acquisition, organisation, preservation, access, and dissemination — biodiversity depositories are not just “like” libraries, they are libraries. Their collections may be recordings instead of novels, or genetic codes instead of encyclopaedias, but the principles are identical.

In a time of rapid environmental change, these libraries are our collective memory-keepers for life on Earth. They store the songs of rare birds, the paths of migrating whales, the genetic fingerprints of endangered plants, and the traditional wisdom of communities who have lived with nature for centuries.

So this Librarians’ Day, remember: the guardians of knowledge are not only in buildings with books. They are also in digital sound archives, genetic databases, satellite imagery vaults, and underwater biodiversity surveys. Wherever knowledge is collected, cared for, and shared — there, you will find a library. Dr. Ranganathan, I am sure,  would have been excited to explore the new realms of libraries and library science!

–Meena

There are a wide range of data depositories and libraries related to nature and biodiversity across different domains—ranging from sounds (like bat and bird calls) to genetics, species observations, satellite imagery, and more. Here is a list of some of these depositories, which Chat GPT has been kind enough to put together!


🦇 Acoustic and Sound Libraries

  1. Bat Call Library – Region-specific databases like EchoBank or ChiroVox.
  2. Macaulay Library (Cornell Lab of Ornithology) – Massive archive of bird sounds, videos, and photos.
  3. Xeno-canto – Open-access database of bird calls and songs from across the world.
  4. AmphibiaWeb – Includes some amphibian vocalization data.
  5. BLB (British Library Sound Archive – Wildlife Section) – Historical and contemporary recordings of animals.

🌍 Species Observations and Biodiversity Portals

  1. GBIF (Global Biodiversity Information Facility) – Gigantic open-access database of species occurrence data from around the world.
  2. iNaturalist – Crowdsourced species observations with photos, locations, and identification support.
  3. India Biodiversity Portal – India-specific citizen science portal on biodiversity with species pages, maps, and observations.
  4. eBird – Global birdwatching database with detailed observation checklists and trends.
  5. OBIS (Ocean Biogeographic Information System) – Marine species occurrence data.

🧬 Genetics and Taxonomy

  1. BOLD (Barcode of Life Data System) – DNA barcoding records of species.
  2. GenBank – Nucleotide sequences, often used for genetic identification of species.
  3. Encyclopedia of Life (EOL) – Species information including taxonomy, distribution, and media.
  4. ITIS (Integrated Taxonomic Information System) – Authoritative taxonomic info, mainly for North America.

🛰️ Remote Sensing and Environmental Data

  1. MODIS / NASA Earthdata – Satellite data on vegetation, land cover, fires, etc.
  2. Global Forest Watch – Forest cover, loss, and gain data based on satellite imagery.
  3. NOAA Climate Data Records – Atmospheric, oceanic, and climate-related datasets.

🐾 Camera Trap and Movement Data

  1. Movebank – Open-access database for animal movement (GPS collar) data.
  2. Wildlife Insights – Global camera trap image database, AI-assisted.
  3. PanTHERIA – Ecological and life-history data of mammals.

🌿 Botanical and Ecological Datasets

  1. TRY Plant Trait Database – Global plant trait data.
  2. Tropicos (Missouri Botanical Garden) – Botanical information with herbarium specimen records.
  3. ForestGEO (Smithsonian) – Long-term forest monitoring data across the globe.

🌊 Marine and Aquatic Life

  1. FishBase – Comprehensive fish species database.
  2. SeaLifeBase – Same as FishBase but for all non-fish aquatic life.
  3. Reef Life Survey – Citizen science marine biodiversity data.

📚 Literature and Traditional Knowledge

  1. Digital Himalaya Project – Ethnographic and ecological archives.
  2. Ethnobotanical Database – Plant use in indigenous and traditional medicine.

PIC: wildlifedata.org/