Nature’s Libraries: Where the Wild Data Lives

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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/

Feisty Freedom Fighter: Aruna Asaf Ali

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“Do or Die. We shall either free India or die in the attempt,” Mahatma Gandhi told fellow leaders of the movement for India’s independence on 8 August 1942. These words launched the Quit India movement. Although Gandhi and many other leaders were arrested within hours of his speech, with the expectation that without their leadership the resistance movement would be rudderless, the effect was the opposite. Thousands of Indians, young and old, heeded this call and plunged into the movement, each contributing in their own way.

The sweeping movement continued to gain strength in many forms, culminating in India becoming an independent nation on 15 August 1947. Even today, after almost eight decades there are as many stories as there were people then, about how every Indian played his or her part in this movement.

One of the women who picked up the mantle of leadership in the vacuum left by the arrests following Gandhi’s speech on 8 August was Aruna Asaf Ali who went on to play a significant part in Indian politics, even after Independence.

Aruna Ganguly was born on 16 July 1909 in a liberal upper class Bengali family which had migrated to the United Provinces (now Uttar Pradesh). After graduating from a missionary school and college Aruna started working as a teacher at Calcutta’s Gokhale Memorial School. It was here that she met Asaf Ali, a progressive barrister. Despite family opposition on grounds of differences in age and religion, Aruna married him in 1928. Her family practically ostracised her. 

Asaf Ali was a prominent member of the Indian National Congress, and Aruna too soon began to meet and mingle with many nationalist leaders of the day. It was natural that she became actively engaged in the ongoing freedom struggle. Two years after her marriage, she was jailed during the Salt Satyagraha. Her popularity and leadership qualities were already emerging. Apprehensive about this, the colonial authorities did not release her when other political prisoners were released in 1931. They did not anticipate that her detention would raise a great public outcry; and that all the women prisoners would refuse to be released unless Aruna was released. It took Gandhiji’s personal intervention to secure her release.

The following year Aruna was again arrested and imprisoned in Tihar jail. Here too she led a hunger strike to protest against the treatment to political prisoners. She was moved to solitary confinement in Ambala jail.

By the time Gandhiji gave his Quit India call, Aruna had already been active in the movement for over a decade. The country-wide crackdown against nationalist leaders in 1942 left a leadership vacuum which could have aborted the momentum. Aruna stepped in; she presided over the rest of the Indian National Congress (INC) session, and on 9 August she rushed forward and unfurled the flag of Independence at Gowalia Tank Maidan in Bombay. News of this flag-hoisting spread like wildfire. Aruna and a group of INC workers went underground. The British government posted a reward for her capture but she successfully evaded arrest for three years. Her property was seized and sold.

Even in hiding, Aruna continued to contribute to the movement through use of underground radio, pamphlets, and the Congress’s monthly magazine Inquilab. During this period she was unwell and became frail. When other Congress leaders came out of prison, Aruna refused to come out of hiding and give herself up. Gandhiji wrote her a personal note expressing concern about her frail health and urging her to surrender and use the prize money offered by the British for the cause of Harijans. Aruna respectfully declined to do so. Gandhi always had great respect for Aruna’s personal bravery, but did not always approve of her tactics. She had a strong independent streak and high ideals.

Aruna finally came out of hiding in 1947 and returned to active political life. She was elected president of the Delhi Pradesh Congress Committee. However she quit the Congress party in 1948 and joined the Socialist Party, and later became a member of the Communist Party of India. She went on to leave this in 1956, but she retained her leftist leanings and spent the rest of her life in fighting for causes of the unprivileged, underrepresented, and exploited sections of society. She supported with revolutionary zeal the upliftment of women through education and better health care. Her politics was always more a matter of the heart than the head. Her frail physique belied her incredible inner strength. 

Aruna was elected Delhi’s first woman mayor in 1958, and led the way for major civic reforms. But unable to handle the petty politicking, she resigned. She never again contested elections or took up a government post. She passed away in 1996 at the age of 87 years. Till the end of her life she lived in a one-bedroom apartment. She continued to mobilise support for social reforms, working for the rights of women, the poor and downtrodden. She actively helmed the Patriot newspaper and weekly magazine Link. She was awarded the International Lenin Peace Prize in 1964. She was honoured with the Padma Vibhushan in 1992, and posthumously awarded the Bharat Ratna in 1997.

Aruna Asaf Ali, frail but feisty, was one of Gandhiji’s Women Warriors, part of an inspiring band of women from all walks of life who fought not only for the freedom of their country, but equally for the rights of its women to live as free, fearless, and empowered citizens of India. 

–Mamata

DESIGN GURU ASHOKE CHATTERJEE: A TRIBUTE ON HIS 90TH BIRTDHAY        

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Ashoke Chatterjee (AC) does not like to be called ‘design guru’. But it is really not possible to come up with a better title for this piece on him. For though not a designer, his influence on design and design education in India has been immense. After all, he was Executive Director of India’s first and leading design school, the National Institute of Design (NID) from 1975 to 1985; a Senior Faculty Advisor for Design Management and Communication from 1985-1995, and Distinguished Fellow at NID from 1995 till his retirement in 2001.

AC played a critical role in conceptualizing the meaning of design in the Indian context. In 1977, he brought together UNIDO and International Council of Societies of Industrial Design (ICSID) members, designers, design-educators and others from across the world to the NID campus at Ahmedabad for a 2-day symposium. The meeting ended with the historic Ahmedabad Declaration which embodies the value of humanism in design. The core of the statement affirms:

  • ‘Its firm conviction that design can be a powerful force for the improvement of the quality of life in the developing world;
  • Its firm belief that designers must have a clear understanding of the values of their own societies and of what constitutes a standard of life for their own people;
  • That design in the developing world must be committed to a search for local answers to local needs, utilising indigenous skills, materials and traditions while absorbing the extraordinary power that science and technology can make available to it;
  • That designers in every part of the world must work to evolve a new value system which dissolves the disastrous divisions between the worlds of waste and want, preserves the identity of peoples and attends the priority areas of need for the vast majority of mankind’.

AC has lived this spirit and has helped designers and design-students across the country imbibe this spirit. He made it a fundamental principle of design education that students needed to understand that design is not restricted to contributing to business profits but also includes contribution made to the livelihoods of artisans, farmers, and the marginalized; and that designers must grapple with social issues. He was one of the early votaries of sustainability and brought this understanding to the education of designers.

As AC is always the first to aver, he is not a designer. He went to Woodstock School, after which he took an Economics degree at St Stephens College, New Delhi. Following this, he did his MBA at Miami University in Ohio, USA. He was with the International Monetary Fund in Washington DC, where he worked as a communications specialist, the Indian Tourism Development Corporation etc., before finding his home in NID and Ahmedabad.  He has advised, and advises, several national and international agencies including INTACH, Water Supply and Sanitation Collaborative Council (Geneva), the Gujarat Ecology Commission, the Government of Rajasthan Department of Health.  He served for many years as honorary president of the Crafts Council of India.

We have had the good fortune to regularly interact with AC over the decades. He was a not-infrequent visitor to the Centre for Environment Education where we worked for many decades, and each occasion brought its laughter, learning and a warm sense of having a caring mentor. He has been on the Governing Council (GC) of CEE from the early years, and as a local GC member, was invited for brainstorming, meetings, events, certificate-distributions and what have you—and if he did not have any prior commitments, he would attend.  He generously served on the advisory committee of several large projects that CEE was involved in, and brought his wisdom to bear not only on the content and design, but also on stakeholder management. As programme leaders, we would often be called into the GC meetings to make presentations on our projects; the butterflies in our tummies would settle when we met his twinkling eye, and he nodded ever-so-slightly to us. And after the presentation, he would sometimes pass us a little chit saying that we had done a good job. That truly made our day!

Ashoke Chatterjee played a key role in the National Drinking Water Mission, which in the late 1980s was tasked with ‘providing safe drinking water to all villages, assisting local communities to maintain sources of drinking water in good condition, and for specific attention for water supply to scheduled caste and scheduled tribe communities.’ AC prepared a road map on the communications aspect of this initiative, without which the gains could neither have been attained nor sustained. He worked closely with CEE in developing communication and education on fluorosis, a disease endemic to large parts of Gujarat.

With all his commitments, AC writes too. Dances of the Golden Hall on the art of Shanta Rao, and Rising, on empowerment efforts among deprived communities in rural Gujarat, are among his well-known books. His latest work (with Harji Malik), in English and Hindi, is titled Learning Together at Jawaja and chronicles the 50-year journey of the Jawaja project.

There is never a meeting with AC when we don’t come away feeling enriched—both as professionals and as human beings.

THE RURAL UNIVERSITY, JAWAJA

One of the criticisms against academic institutions is that they are far removed from every day realities and seldom contribute in solving real-life challenges. The Jawaja project undertaken by IIM Ahmedabad in partnership with the National Institute of Design (NID), Ahmedabad is an early exception. Ashoke Chatterjee was a key part of this.

It was in 1975 that Ravi Matthai, IIM-A’s legendary first fulltime director, set out on a journey to see how corporate management principles could be used to solve the major problem facing India–poverty. Ravi Matthai had stepped down as Director in 1972, and could now devote time to such a project.

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

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

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

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

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

To quote Ashoke Chatterjee on the subject: The Jawaja project was one experiment which integrated many aspects of craft: heritage, culture, social structure, design vocabulary and NID’s design inheritance. But it was not a craft project; it was development defined as self-reliance for those who have been the most dependent in our society. Ravi Matthai explained self-reliance thus: Can people do something for themselves tomorrow that others are doing for them today and they should be released of that dependence? Ultimately, Jawaja taught us that the whole is about people and you have to attend to people first and last or else nothing you do will be sustained.

The depth of AC’s understanding of craft traditions in India, and his humanity are reflected when he says: Jawaja provided a benchmark in crafts: first focus on and understand the community before we intervene in crafts. Who are the people? What are their earnings? What are their aspirations? What is in it for them? Before we start giving people lectures about their ancient traditions, ask what’s in it for them to stay in the tradition? In the case of Jawaja, many of the heritage problems for leather workers were things they wanted to run away from. Their caste elders told them they must not be identified as leather workers; they must have some other identity. When they stopped flaying animals they were left stranded without an identity. We often look at tradition and heredity as some exquisite artefact, but for them it was centuries-old discrimination.

The Jawaja project was an educational experiment-in-action based on the idea that development activities must be a vehicle for learning. The enduring success of the bold experiment is seen even today at several levels.

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

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

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

–Meena

From: Inspirations: Individuals and Institutions That Defined India’s Sustainability Journey. Mamata Panday, Meena Raghunathan.Bookwell Publications. 2025.

See also: The Jawaja Project https://millennialmatriarch464992105.wordpress.com/wp-admin/post.php?post=3624&action=edit

Pic: NID site

The Cream of Swadeshi: Boroline

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https://boroline.com/about-boroline/

It finds its place in every home, on all travels, and as a trusted friend at work. The green tube is its timeless identity and it is virtually a panacea for all ills—chapped lips, small cuts, pimples, grazed knees, as soother or smoother… It can be found in first aid kits, home medicine cabinets, handbags, and suitcases. It is Boroline, unchanged over time, and with faithful fans across all generations.

While most of us have grown up taking its presence for granted, this unobtrusive but ubiquitous tube is more than just a cream. It is an early manifestation of the spirit of Swadeshi, and continues to be a lasting symbol of Make in India. I recently discovered this, and many facets of this comforting cream.  

The non-cooperation movement against the British Rule embraced many strategies to demonstrate peaceful resistance including marches, rallies, boycott and bonfires of foreign goods. There was a demand for goods which were locally made, but not much availability of these. It was in this climate that Gourmohon Dutta, a prominent member of the business community in Calcutta decided that he would play his part in the movement against foreign goods in a different way than simply through protests. He established a company called GD Pharmaceuticals which aimed to produce high-quality medicinal products to replace similar products being imported at the time.

In 1929, GD Pharmaceuticals Pvt. Ltd began to manufacture a cream which was visualized as an ‘antiseptic cream’. The formula for this included tankan amla (boric acid) which is an antiseptic; lanolin which is a soothing agent; jasad bhasma (purified zinc oxide), which is a sun screen and astringent; paraffin; oleum (essential oils) and perfume. The cream was packaged in a green tube which had the symbol of a small elephant as its logo.

The name Boroline was derived from its ingredients: ‘Boro’ from boric powder, and ‘olin’ as a variant of the Latin word oleum, meaning oil. The logo symbolized the qualities of steadfastness and strength that an elephant stood for, as well as its auspicious significance, to bestow luck and success. It was so successful that in rural areas Boroline was known as the ‘hathiwala cream’ (cream with the elephant).

Perhaps the most ardent adherents of this cream were the Bengalis for whom the brand represented dependability and nationalism. One of the advertising radio jingles for the cream, originally in Bengali, and then adapted to Hindi, became an earworm that even today, can transport a generation to another time.

There was a brief period when, due to shortages during World War II, the cream could not be marketed in the familiar packaging, but an accompanying note reassured customers that the product was the same.    

In the years leading to Independence, Boroline emerged as a symbol of resilience and self-sufficiency. A true blue swadeshi product which would go on to become an intrinsic part of households across the country, even in the decades following Independence.  

By 1947 Boroline had become a household name that besides its multiple uses, stood as a symbol of patriotic entrepreneurship. As a tribute to this customer support, on India’s first Independence Day, 15 August 1947, the company is believed to have advertised that it would distribute one lakh free tubes of Boroline.

Today, almost eight decades later the swadeshi cream has its faithful followers, even under the deluge of high-end skincare products, which promise miracles. A recent piece by a young model in the fashion magazine Vogue describes Boroline as the ultimate ‘go-to’ in all situations, reinforcing the unwavering role that this cream continues to plays even today. The company has also diversified into a few other products, but none has the same kind of brand recall as Boroline.   

While the basic packaging, colour and logo of this cream have not changed, its mother company GD Pharmaceuticals has moved with the times. Starting with production in a small manufacturing unit in a hamlet just outside Kolkata, and which continues to function today, there is a second facility near Ghaziabad. The factories are fully automated, and production processed are meticulously monitored. The company adheres to all mandatory government regulations and complies with Good Manufacturing Practices (GMP). All packaging materials used are recyclable and the waste produced is biodegradable. Just as the brand denotes integrity, the company also takes its social responsibility role seriously, and continues to be committed to serving the nation.

August is a significant month in the history of India’s freedom movement. The first Swadeshi Movement was officially launched in Bengal in 1905, on 7 August. The Quit India movement started on 8 August 1942. India became an Independent nation on 15 August 1947. This is a good time to celebrate Boroline, the swadeshi cream.

–Mamata

Caring for Care-givers

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Care-giving for children with Intellectual and Developmental Disabilities involves a lot of time and a lot of effort, as the children may need assistance for even basic everyday tasks, like personal hygiene and eating.  If they are attending an institution, they may need to be dropped and picked up. Someone has to be there with them at all times of the day.

This also reduces the earning ability of parents, as at least one of them will have to be at home all day.

Parents of such children live under constant worry about the future: Who will look after the child after they are gone? How to financially provide for them? Will their child be cared for, safe and loved after them? They often face stigma and rejection from family, friends and society. They are in constant emotional stress.

These day-to-day challenges and long-term worries put an enormous pressure on the parents.  Worldwide studies have shown that such care-givers suffer more from chronic diseases as well as stress, anxiety and depression. They also neglect their own care.

This is not a well-recognized problem and there are few initiatives to support such families.

That is why the project described below is special.

AMC, a 62 year-old NGO, with the guidance and support of Dr. Srinivasa Murthy retired Professor of Psychiatry at the world renowned Nationa Institute of Mental Health and Neuro-Sciences (NIMHANS), conceived Project ENRICH, to understand challenges of care-givers and develop a programme of support.

Process of Project ENRICH

The project team had deep conversations and interactions with care-givers of children with special needs to understand aspects of caring for such children. The team found that parents face several challenges in their everyday life, from understanding what the special child means to them, to how to care for the child, to financial issues, family un-involvement, lack of knowledge on the availability of government support, associated health conditions of the child at a very young age, and relationship issues due to less understanding between the parents.

Key components of ENRICH

Based on the extensive research with parents and care-givers the set out the following programme:

1. Training for the parents. The training involves helping them understand and practice 10 self-care activities, namely:

  • Finding purpose in life
  • Enhancing supports and connectedness
  • Sharing of feelings
  • Journaling- Learning to use journaling as a tool at a time of distress
  • Relaxation and leisure-breathing, yoga, meditation
  • Music- To help understand the importance of relaxation and pleasure activity when faced by any difficulty or thoughts in stressful situations.
  • Exercise- Understand the importance of practicing exercises every day for 15-20 minutes
  • Understanding the importance of sleep
  • Importance of proper nutrition.

These sessions are held in small batches of 10 parents per batch, giving the time and safe-space to the parents to express their journeys.

2. Publications: Based on the interactions with parents and with expert inputs, two books have been published under the ENRICH project which will enable the learnings to be disseminated, and provide guidelines for other groups to take up such initiatives. Initially published in English and Kannada, these have recently been brought out in Gujarati with in partnership with National Institute of Mental Health and Neuro-Sciences (NIMHANS). The publications are:

  1. Loss Love & Growth- Stories of Families Caring for a Person with Special Needs: The book is a compilation of 25 stories of unique lived experiences of the caregivers of persons with Intellectual and Developmental Disabilities (IDD). The stories are based on the interviews held with these caregivers and families.
  2. Self-Empowerment Activities for Emotional Health-Guide for caregivers of persons with Special Needs: The book includes caregiver guidance and health practices recommended by international bodies such as UNICEF and WHO. The content of this book is for informational purposes only and is not intended to diagnose, treat, cure, or prevent any conditions or disease. This publication is meant as a source of valuable information for the reader, however, it is not meant as a substitute for direct expert assistance.Caring for Care-givers
     

3. Skill-training for care-givers: One of the key findings of ENRICH was that a major anxiety among parents of special children is how to enhance their earnings to take better care of their children and save for their future.     

A skill center, which would help train family members has been set up at AMC, which is open for parents and family members of any child with any type of disability.

Mothers trained at the center have started earning incomes. It is not just the money. They look forward to the future with more confidence and positivity.

AMC looks to collaborate with like-minded individuals, organizations and corporates to share the processes, knowhow and products of Project ENRICH across the country (or the world, for that matter!)

Proud to be associated with AMC.  

–Meena

For more information on AMC and to connect: https://amcin.org/

Farmers of Our Forests: Hornbills

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Last week saw the launch of India’s first Centre of Excellence for Hornbill Conservation. This is hosted by the Anamalai Tiger Reserve in Tamil Nadu, and will be dedicated to the long-term study and conservation of this threatened species.

Great Hornbill

What are hornbills, and why are they threatened?

Hornbills get their name from the casque—a horn-like projection on the top of their long and downward-curving beak. While this is their defining feature, bright skin around their eyes and long eyelashes, and a brilliantly-coloured pouch of loose skin at their throat add to their striking appearance. They also have distinctive calls. Hornbills are giants among the forest birds in many ways.

There are 62 hornbill species worldwide, with 32 found in Asia and 30 in Africa. India is home to nine species. Among these: The Great Indian Hornbill or the Great Pied Hornbill is the largest among the hornbills found in India. The Malabar Pied Hornbill is endemic to tropical forests in India and Sri Lanka. The Rufous-necked Hornbill which is the most endangered, and the least studied of the nine hornbill species is found in the North-eastern parts of India.  The Narcondam Hornbill is only found in a 12 sq. km stretch in the tropical forest of the Narcondam Island in the Andaman Sea. The Malabar Grey Hornbill is endemic to the Western Ghats. The Indian Grey Hornbill is the most commonly seen hornbill species in India, and is sometimes spotted even in cities. 

Whatever the species, hornbills play a vital role in forest ecosystems as dispersers of seeds of forest plants, aiding the regeneration of forests. Hornbills are among the very few birds that can feed on fruits with large seeds. They digest only the fleshy parts of fruits that they swallow and then regurgitate the seeds, spitting them out, or defecating the seeds intact. As the hornbill flies from tree to tree, or during the nesting season flies back and forth over long distances to search for and carry food for its mate, the regurgitated cleaned seeds are dropped far and wide, enabling them to grow into trees far from the original trees from which they originated. The Namdapha National Park in Arunachal Pradesh has the highest density of hornbills across Asia. Studies have indicated that hornbills here disperse seeds at the rate of 11,000 seeds per day per sq. km! 

Thus hornbills are critical in keeping the forest alive. If we lose hornbills, many forest trees that depend on them to spread their seeds may eventually disappear from the forest too. Hornbills symbolise not only the health of a forest, but also a key to their continued survival.

Hornbills in turn, depend on a healthy tree density in the forest for their own survival. All hornbills are cavity nesters. While they cannot build their own nests or dig cavities, they use existing holes in a variety of trees to make their nest. The process begins during a month-long courtship when the male presents the female with food. As they embark on playful behaviour the pair also check out tree cavities to select their nesting site. Having done this, the two prepare the nest by cleaning it, creating the wall lining, and undertaking repair work. Once the nest is ready, the female prepares to confine herself in the nest while the male continues to provide for her needs by bringing food and nesting material. The female then seals the nest entrance with her own faeces, food and bark fragments, and mud pellets brought by the male. Only her beak protrudes out from the sealed nest. This helps to protect the eggs and chicks from predators. She lays her clutch of between two and five eggs and incubates them for over 20 days. Throughout this period the male diligently flies back and forth, feeding his mate through her protruding beak. The mother emerges from the nest shortly before the chicks themselves are ready to fly, and the chicks once again seal the nest from the inside, even as they continue to be fed. Now both the parents share in providing food and caring for the chicks. One of Nature’s many marvellous examples of nurturing the young.

This unique nesting habit of hornbills has also, in recent times, become a threat to the very existence of these birds. The fact that they use the same nests over the years makes it important to protect their nesting trees, and the habitats where they grow. The destruction of forests by habitat fragmentation, deforestation and clearance of forest areas for agriculture and dams is depriving these birds of places to nest and breed. The loss of native trees also affects their diet, posing a significant threat to their survival. Adding to these human-made threats is the impact of climate change which disrupts flowering and fruiting patterns critical to hornbill feeding and breeding. Thus it is imperative that the trees that they use, and the trees and forests that that provide them food and shelter to breed be protected. Sadly these are being rapidly depleted, thus endangering the birds

The rapidly increasing threat to these magnificent birds calls for urgent action at all levels, from the government measures to people’s efforts.

The Hornbill has great cultural symbolism among many tribes of North East India, especially in Nagaland and Arunachal Pradesh. A unique community-based initiative to protect nesting trees of hornbills is the Hornbill Nest Adoption Programme spearheaded by the Nyishi tribe in the Pakke Tiger Reserve in Arunachal Pradesh. The tribe which traditionally hunted hornbills for their casque which were a symbol of their tribal identity have become active partners in protecting and conserving the hornbill nesting areas. The programme invites donors across the world to become ‘hornbill parents’ by adopting hornbill nests. The donations help pay salaries to the local community nest protectors who patrol the area, and ensure that the habitat continues to invite these birds. What an appropriate way to celebrate a bird that is, in its unique way, a diligent nest protector and parent.

A great People’s Science initiative is Hornbill Watch, a website where anybody can share details of a hornbill sighting from anywhere in India. This user-friendly website can be accessed by people from all backgrounds to share their hornbill sightings; being a wildlife conservationist or photographer, or even an avid birder, is not a necessity. The website has information on Asian hornbills in general, and detailed descriptions of the nine species found in India, as well as photographs submitted by contributors. Over time the data collected would help in identifying and prioritizing sites for hornbill conservation.

Now the setting up of a dedicated Centre of Excellence for Hornbill Conservation is another important step. The Centre will focus on the four species that are found in the Western Ghats which is a globally recognized Biodiversity Hotspot. The four are: the Great hornbill, Malabar grey hornbill, the Malabar pied hornbill, and the Indian grey hornbill. The great hornbill and Malabar grey hornbill are categorised as vulnerable, while the Malabar pied hornbill is near threatened as per IUCN. The Centre will monitor hornbill populations, study their breeding habits, map their nesting sites and food sources, and track their movements using GPS or satellite telemetry techniques. The Centre will also engage with the local communities to work for habitat restoration and nest protection. 

The initiative looks beyond monitoring the species to protecting entire forest ecosystems upon which the hornbills depend for their survival, and which in turn are kept vibrant with help from their farmers—the Hornbills.

–Mamata

Remembrancers To Resurrectionists: A Stroll Through Forgotten Job Titles

~ millennialmatriarchs ~ Leave a comment

Once upon a time—before HR departments and LinkedIn profiles—jobs came with titles so evocative, so oddly poetic, they sound like characters straight out of a Dickensian drama or a Ruskin Bond vignette. While today’s professions lean towards the ultra-pragmatic and descriptive, many titles of the past came with a whiff of romance. For example: the Remembrancer.

Yes, the Remembrancer. Not an app. Not a diary. A person. One whose very profession was to remember. Specifically, to remind monarchs and magistrates of important affairs—debts, legislation, ceremonies. A Remembrancer was originally an official tasked with reminding a monarch or government body about matters of state, legal affairs, or financial obligations. The title comes from the idea of “remembering” important business that required attention.

The City Remembrancer of London–a post dating back to 1571–still exists, quietly observing proceedings in Parliament, tucked behind the Speaker’s Chair. We can’t help but picture him as an elderly gentleman in an impeccably cut coat. who acts as a liaison between the City of London and Parliament. Their duties include monitoring legislation that might affect the City, representing the City at ceremonial functions, and advising on constitutional matters. The Remembrancer also attends the State Opening of Parliament and sits in a specially designated place in the House of Lords.

It is not just the UK. India too continues something that must have started in colonial times. We still have Legal Remembrancers in our legal system, primarily at the state level. They play a crucial role in advising the government on legal matters and representing the state in court proceedings. The Legal Remembrancer (or Remembrancer of Legal Affairs) is a government official who acts as the chief legal advisor to the state government. 

Even quainter are the roles that seem to exist simply to add charm to history books. The Ale Conner who tested beer for public consumption. The Knocker-Up who tapped windows with a stick to wake people up before alarm clocks were invented.

Saggar Maker’s Bottom Knocker is not a Victorian insult; it is an occupation. In pottery, a saggar is the box which holds the clay which is being fired. By placing various substances in a saggar, dramatic effects can be produced on the finished pottery. A master-craftsman called a saggar maker made the saggars. But bases of the saggars were produced mechanically and did not require much skill. They were left to young apprentices called bottom knockers, as they literally knocked them into shape.

While a Computist might bring visions of those working on advanced computer programmes, in the old days, these were people charged with calculating Easter based on lunar cycles—part astronomer, part theologian. An alternative term for jyotish?

A Lector was a person who used to read out Karl Marx or pulp fiction to cigar workers in Cuba while they rolled tobacco leaves by hand.

Resurrectionists or resurrection men were body-snatchers who would steal fresh corpses and sell them to medical schools for students to practice dissection. This trade flourished at the end of the 18th and beginning of the 19th centuries in Britain as a result of a lack of bodies to dissect in these schools. Organised criminal gangs would steal recently buried bodies, or acquire dead bodies before burial, and then sell them at a premium to anatomy teachers who used them to demonstrate dissection and also give students a chance to try dissecting themselves, as this was a required part of medical training. The widespread practice of body snatching led to the Anatomy Act in Britain, which legalized the use of unclaimed bodies for anatomical study.

We can’t help but wonder what future historians will make of us. “Brand Evangelist,” they might scoff. “Was that a missionary or a marketer?” “Content Creator—was that a novelist or a TikToker?”

Perhaps some titles are best left in the mists of time, to be stumbled upon in dusty libraries or trivia nights. But wouldn’t it be something to bring a few back? A ceremonial Remembrancer for family birthdays, perhaps? A Beadle to enforce silence during Zoom calls?

Till then, we’ll sip our tea like old scribes, toast to forgotten vocations, and remember to remember the Remembrancers.

My first and recent encounter with the wonderfully romantic word ‘remembrancer’ was not in a pleasant context. A Haryana committee which recommended the appointment of Vikas Barnala, an accused in a stalking case, to the position of assistant advocate general in the office of advocate general, included a Remembrancer.

–Meena

Pic credit: Our Great American Heritage

Redshirting: A Parenting Trend

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My grandnephew was born on June 1. When the time came for him to be admitted to class 1 the school informed that as per rules, a child should have completed 6 years of age to be eligible for starting school. This child missed the mark by one day, and hence he had to continue in kindergarten until the next year. While this child’s parents were not unduly bothered by this, several parents in similar circumstances are greatly bothered by the fact that their child was obliged to “waste a whole year” just because of the difference of one day. In ‘the race’ as it were, for the child to be always ahead, many parents today start the child on the long journey of education that lies ahead, with an anxiety of ‘being left behind’. They are concerned that the child will be older than its peers (albeit by a few months) and that this will be a continuing concern right through its education. Some parents even resort to a variety of tactics to convince the school to relax the rule, especially in cases where the child ‘misses out’ by just a couple of days.

But if we really think about it, what exactly is the child ‘missing out’ on? An early start to the rigidity of a timetable, stress of homework and the structure of a prematurely heavy academic schedule? As compared to continuing another year of the relatively more relaxed environment of pre-school? How much of a difference will this make 17 years down the line?

This race in India and, I suspect, many other countries starts where there are pre-schools that take children in even as early as one and a half years. Parents are keen that children enter the ‘system’ as it were, asap!

I recently read about an opposite take on this approach. This approach, that has adherents in the United States, advocates postponing a child’s entrance into preschool or kindergarten. This is in cases where the child meets the official enrolment age requirement but it is the parents’ decision to postpone its school entrance.

This approach is called Redshirting.

Redshirting is different from ‘holding a child back’. It is based on the judgement of a parent, who needs to gauge whether the extra year will give a child more time to mature in emotional, social and physical areas. It is anticipating that this will compensate for baseline learning difficulties as a school may not be able to give a single child the necessary attention and support. It is also incumbent upon the parents that they have the requisite wherewithal to be able to provide this attention and support.

There has been much debate on whether or not redshirting has positive or negative long-term effects on the child. The reasoning is, that holding the child back a year means that the child may be physically stronger and bigger than its peers when in first grade. Looking ahead, it may also provide the child with an advantage in athletics when it reaches high school. But at this early stage all this would be mere speculation, or simply wishful thinking!

In terms of academics some research has shown that delaying kindergarten can give a child a temporary boost as compared with its peers, as it is a year older and (presumably) more mature. This may also give the child a competitive advantage. But research has shown that this advantage disappears by the first or second grade. What is does not seem to cover is the other advantages of peer learning and socialization that kindergarten offers.

However this delay may be a sensible choice for a child who has a genuine requirement, such as a special need, physical or intellectual, or lacks the emotional maturity to handle a more structured kindergarten environment. It is proven that brain development between the ages of five and six is very significant. In such cases coming into school with an extra year of development may be helpful for the child.

Research supports the idea that early education is critical to developing young students’ learning and social-emotional skills and also crucial to their long-term academic success. However it is controversial whether delaying a child’s entry to school helps or hinders this process.  

More intriguing is the term itself. Why ‘redshirting’? The origin can be traced back to sports, particularly college sports, where redshirting refers to the practice of student-athletes sitting out a year of competitive play to extend their eligibility or develop their skills. The term is said to have originated in the late 1930s at the University of Nebraska, where Warren Alfson, a player, wore a red practice jersey without a number, as Nebraska’s team colour was red. This practice of wearing a red shirt during practice to differentiate from players who were competing became associated with the concept of redshirting. 

Interestingly ‘redshirting’ became a popular trend following the publication, in 2008, of Malcolm Gladwell’s bestselling book Outliers. Based on data from the ages of the players for the Canadian Hockey League, the book claimed that the players who were born in the first four months of the year, and thus older than the other team members, were more likely more likely to be identified as talented and ultimately more likely to play professional hockey. Following from this Gladwell argued that the same principle extends to children who are older than their classmates, in that they may have an academic advantage.  

In a sports-crazy society like America, some parents reason that by holding the child back for a year, it will potentially be physically stronger and larger than its peers once it reaches high school, providing it with an advantage in athletics.

It is difficult to prove either way. Redshirting may have benefits for some children, but it is not a guarantee for any future advantage; it may even go the other way. Personally I find it rather difficult to make sense of this trend. And wonder if being a year younger or older than your classmates is likely to have such profound and life-changing consequences. What does ring true is this observation: ‘America is living on a calendar of age; age determines when we can start school, drop out of school, drive, vote, work, consume alcohol, buy tobacco. Age, by society’s standards determines individuals’ readiness, maturity, and ability to handle certain situations. America has let age define an individual’s experience and progression beyond just celebrating another year of life.’

–Mamata

Waxing Moon? Waning Moon?

~ millennialmatriarchs ~ Leave a comment

We usually think we know what we need to about the Moon. After all, we see it almost every night—peeking between clouds, trailing us on evening walks, or gleaming quietly over exam-season all-nighters. But ask most adults how to tell if the Moon is waxing or waning, or what phase it is in, and you’re likely to get a sheepish shrug.

Moon Day (July 20) is a good time to find out more—because the Moon is more than just a pretty face.

The Moon’s Phases

As we know, the Moon doesn’t shine on its own. What we see is sunlight reflecting off its surface. As the Moon orbits Earth once every 27.3 days, the portion we see illuminated changes depending on the relative positions of the Sun, Earth, and Moon.

But because Earth is also moving around the Sun, the complete lunar cycle (from New Moon back to New Moon) takes about 29.5 days. This is called a synodic month.

During this period, the Moon goes through eight distinct phases:

  1. New Moon – The Moon is between Earth and Sun; its illuminated side faces away from us.
  2. Waxing Crescent – A sliver appears on the right side (Northern Hemisphere). “Waxing” means it’s growing.
  3. First Quarter – Half of the Moon is visible—right half lit.
  4. Waxing Gibbous – More than half is lit, increasing toward full.
  5. Full Moon – The entire face is illuminated. Earth is between the Sun and Moon.
  6. Waning Gibbous – The light begins to shrink; left side remains lit.
  7. Last Quarter – Half again, but this time the left half.
  8. Waning Crescent – Only a small sliver remains on the left.

And then the cycle begins again.

What Does “Gibbous” Mean?

“Gibbous” comes from the Latin gibbosus, meaning hump-backed or bulging. It refers to the Moon when it’s more than half but not fully illuminated. A nearly full Moon—either on its way there (waxing) or just past (waning). So:

  • Waxing Gibbous = swelling toward full.
  • Waning Gibbous = shrinking after full.

Waxing or Waning?

If you are following the progress of the moon night after night, you will know if it is waxing of waning. But would you know if you just happened to glance up one night? Indeed there are ways to tell. In the Northern Hemisphere:

  • If the right side is lit, the Moon is waxing.
  • If the left side is lit, the Moon is waning.

This holds true whether you’re looking from a balcony in Bengaluru or walking through a park in Boston. But here’s where it gets interesting:

The Moon is Universal—but Not Identical

The same Moon is seen all over the world—but not always in the same orientation. If you’re in the Southern Hemisphere, everything flips:

  • Waxing appears with left side lit.
  • Waning shows up with right side lit.

In fact, a person in the Southern Hemisphere sees the Moon “upside down” compared to someone in the Northern Hemisphere. For example:

  • When it’s a First Quarter Moon in India, the right half of the Moon is illuminated.
    In Australia, it’s still the First Quarter—but they see the left half lit.
  • When it’s a Waxing Crescent in New Delhi, it appears on the right side.
    In Cape Town, that same sliver appears on the left side.

It’s the same phase, same Moon—but reality shifts, depending on where you stand!

Once we learn to read the Moon, it becomes a kind of nightly compass. It connects us to the rhythm of the Earth, of time itself. And yes, it’s also fun to casually identify a “waning gibbous” and enjoy the raised eyebrows from unsuspecting friends.

So the next time someone asks, “Is it waxing or waning?”—you’ll know. And if you’re feeling generous, you might just pass on that little rhyme:

🌒 “Right is bright, it’s waxing with might.”
🌘 “Left is lit, it’s waning a bit.”

–Meena

Picture source: https://spectrumnews1.com/wi/milwaukee/

Space Seeds to Moon Trees

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Image https://www.plt.org/news/moon-trees

It is Moon Week! Meena wrote about the different facets of the moon, in fact and fantasy. Just a couple of days ago, the Axiom 4 mission returned from its space sojourn with Grp. Captain Shubhanshu Shukla being a proud Indian member of the team. Much has been in the news about the experiments that the team carried out while on the International Space Station (ISS). One of these experiments was to sprout methi and moong seeds in petri dishes and then storing these sprouts in a storage freezer on the ISS. This experiment was part of the Sprouts project, designed to study how spaceflight affects food germination and plant development. Insights from this project could transform space agriculture to enable it to support a reliable supply of food for future space travelers. Some of the seeds will also be brought back to earth, and cultivated over several generations while research is carried out on the genetic, microbial and nutritional changes in these space-returned seeds. Today, astronauts on the International Space Station (ISS) regularly eat salad grown on board. Future long-duration exploration of the Moon and Mars depends on being able to grow fresh food in deep space.

Seeds have been travelling to space since 1971 when the Apollo 14 mission was launched. The mission put two astronauts Alan Shepard and Edgar Mitchell on the moon. As they walked on the moon the third astronaut Stuart Roosa continued to orbit above in the command module. Stuart Roosa was a former US Forest Service smoke jumper (a fire-fighter who parachutes to the site of a forest fire), before becoming a military aviator and astronaut.

When Roosa was selected for the moon mission he was entrusted with another important mission—to carry hundreds of seeds of trees with him. This was part of a joint experiment of NASA and the US Forest Service which selected seeds from five different types of trees. The seeds were x-rayed, sorted and classified, and sealed in small plastic bags stored in a metal canister. Roosa, the official ‘seed ambassador’ for the project carried the canister with more than 2000 seeds in a small canvas pouch as part of his personal belongings. This was the first time that seeds were being sent into deep space and it was an experiment to study how this would affect the seeds’ health, viability and long-term genetics. The seeds under Roosa’s care successfully completed the mission to the moon, but following their return the seed bags burst open during the decontamination process, leading to fears that the experiment’s environment had been contaminated and the seeds would not be viable. Nevertheless they were sent to the Forest Service offices in several places to see if they would germinate. In fact, many did germinate and grew into viable saplings. These 450 saplings were gifted to schools, universities, parks and government offices across the United States, in suitable locations in terms of climate and soil.

The saplings grew into trees which came to be known as ‘Moon Trees’. These were planted alongside their Earth-bound counterparts in order to compare the two. Fifty years later both grew into mature trees with no discernable difference.

Subsequently the collaboration between NASA and US Forest Service has continued with more seeds traveling to space with different missions. Upon their return the space seeds have been planted, and the next generation of Moon Trees are taking root and growing in multiple places. While the seeds in space have contributed to science, the Moon Trees are playing an important role in sparking curiosity about space, fostering a deeper understanding of NASA’s missions among the new generations of students, and nurturing community connections where they thrive.

Today there is a Moon Tree Foundation which aspires to unite, inspire, and conserve by planting a Moon Tree in every corner of the world. Its mission is to inspire interest in education, science, space, conservation and peace for all mankind. Moon trees serve as a reminder to take care of our planet for future generations as “we are under the same sky, looking at the same moon.”

–Mamata