Arre Kya Baat Hai

The Hurt Syndrome

2012-01-25T07:11:00.004+01:00

The news came from a Japanese friend. She had forwarded a message from a common friend in the US and the message said:

... I am asking that each of you send an email to Nick Park and Aardman Annimations to object to the manner in which persons affected by leprosy are being portrayed in the soon to be released movie titled, "The Pirates! Band of Misfits." In the event you have not seen the trailer, the characters board a "pirate leper ship" and a body part falls off one of the sailors. This is a cruel portrait of the millions of persons affected by leprosy and negatively creates a lasting image on the minds of the young viewers from throughout the world who will see this movie ...

I searched for the trailor of the movie "The Pirates! Bands of Misfits." Here it is:

For past couple of decades I have been working in the field of leprosy. One of the key issues that continues to trouble the finding of new cases with leprosy and then ensuring their treatment and rehabilitation is the common image of this disease in public perceptions all over the world. Afraid of the social stigma and virtual social banishment that the disease can cause, people with leprosy often try to hide as long as possible.

However, over the past three decades, the actual situation of leprosy has changed drammatically. Today it is possible to get free treatment all over the world and the persons can get cured easily and completely. Therefore, it should no longer be seen as a disease that causes fear and is seen as "curse of the God".

I can understand the anguish of my friends because when we talk of this disease today, it is about thousands of persons who still get it today and have to face the social consequences of having a "dreaded disease" that are unjustified. Though most persons feel that leprosy is a kind of relic of the past, the reality is that every year there are about 250,000 new cases of leprosy every year. India and Brazil are the two most important countries in terms of number of new cases of leprosy today.

However, I do not believe in banning of films or insisting that they cut the scenes that are wrong in our view. This is what all the groups seem to be asking for when they feel that their depiction in the media is inappropriate. They make protests and ask for changes.

Here are a few examples of fights of other "misrepresented" groups from recent past asking for censorship or banning:

(1) In India, such protests are common place with persons of different religious, caste and social groups getting angry is a person of their community is shown in a negative way or in humour. The protestors frequently threaten violence and often end up destroying public property. Most the the time Indian Government gives in easily to such demands refusing to protect the writers, actors, directors and producers, and hides behind the bogey of "law and order situations".

Similar protests in relation to Islamic symbols/ideas in other parts of the world also has had many violent episodes.

(2) Persons with mental illnesses and persons with disabilities in many parts of the world have been fighting for not using their sterotypes in the different media including TV and films all over the world.

(3) Using caricatures of jews as being nasty moneylenders, and of arabs or Muslims as being terrorists are some other common examples from Hollywood.

I believe that if we go on like this, artists, writers and film makers will always be forced to express their ideas in narrower spaces and the world will be a poorer place for all of us.

I do not believe that banning films or censoring them to cut certain scenes is correct, whatever their provocation unless it is explicity asking for violence or expressing hate about some group.

We all have a right to criticise and if we find depictions in a film to be wrong or derogatory or stereotypes, we have the right to express our opinions, to debate and to discuss, to write about it on our blogs, to organise forums and if we feel very strongly, to promote calls for boycotting. If you don't agree with something don't go to see it, don't watch it, don't read it, and tell all your friends to do the same.

If you feel that it may not be understood by children, ask that it should be only for those above a certain age.

But I believe that no one should be asking for banning of people or their books, art or films or websites just because you feel that it gives a negative view of your religion/caste/community/gods. And no government should give in to such demands.

The only exception to this, in my opinion, is those expressions that ask for killing, violence and hate against specific group of persons.

***

About language

2012-01-23T19:04:00.001+01:00

I read an article on Chimurenga Chronicle about "Somali invasion of Nairobi" written by a Kenyan writer called Parselelo Kantai, and I was struck by the wonderful way that he describes the "Nairobi English" of a woman:

"For a people for whom ‘negative ethnicity’, the newspaper euphemism for the prevailing ethnic rancour that had shredded the nation into a farcical edifice of a thousand cuts, ‘othering’ the Somalis restored a sense of collective indignation. Hate and rancour were the only things holding us together…

I was surprised at her vehemence. She had always talked in a language that irritated me – the exultant language of the reaspora bubble in leafy-suburb Nairobi. It was a velvety, arriviste Nairobi English, full of possibilities and faux tourist innocence. It was an insider language that walked on water, saw no evil, advertised its privilege with cocktail kisses, intimate nods, bursts of happy laughter. It was used to suggest non-contamination, that one’s head was above the loud sucking sounds of this place, the descent into naked Nairobi calculations, pettiness, desperation. It was not the other thing: that guarded edge in your voice that revealed a loss of independence and optimism, that now your diaspora dollars were running dangerously low and you had recently turned a page in your contact book, and made the call to a powerful uncle for a job, a contract, a deal.

But Kileleshwa, an old mzungu suburb whose civil servant houses were being transformed into apartments for the yuppy beneficiaries of the Kibaki-era economic boom and the returning Western diaspora, exiled for two decades by Moi repression, was now under siege. There was no velvet to couch this new fear..."

Isn't it beautiful?

***

A Scare

2012-01-07T06:59:00.001+01:00

It was evening, I was working on my computer at home, and I clicked on the link to one of my blogs - a strange message appeared - "Your blog has been removed".

How strange, I thought, I had checked it 15 minutes earlier and it was working all right. Curious, I tried to open my other blogs, the same strange message appeared. All my blogs were gone.

Then I noticed my Gmail account had disconnected and there was a message that my password was wrong. I tried to connect to the Gmail account and the message said that I had changed my password. So I could not connect to my Gmail account.

I keep a copy of all my gmail posts so that was not a problem, but I was worried that someone could use my email account to send those fraud messages asking for help such as "that I was stranded in London and needed money".

I panicked, I had heard of hacking of gmail accounts.

How is it possible for someone to find out my password of Gmail? It is a real tough password (even I can't remember it) and I use it only for Gmail. At home, I did not even need to enter it, because no one else uses my computer so I am always connected to that Gmail account.

After another ten minutes, on trying to access Gmail again, I found a message that they had noticed some unusual activity on my account and I was asked to give my cell phone number to receive a security code. When I entered their security code, my account was restored.

A short time later, all my blogs were also restored.

After this, I have changed my password again, but I am worried. How did the hackers get my Gmail password and get in?

I have checked my computer for virus and malaware, but it seems clean. The only unusual thing that had happened yesterday was that while searching for something on Google, I had opened a page that had persistent pop-ups that refused to go away. At that time, my Gmail was also open. Whenever I tried to close those pop-ups new ones opend. It was strange because, normally my browser (Chrome) blocks all pop ups. After 3-4 minutes of struggle, through "Ctrl-Alt-Canc" I had managed to close off my browser and those annoying pages.

It had happened 5-6 hours before the Gmail scare episode. Could that be related to the account hacking?

What else can I do to improve my computer security?

And, if you have received an email from me yesterday saying that I am in trouble and need help, cancel it. It is not from me. I am fine.

***

Gifts of the oriental kings

2012-01-06T07:56:00.000+01:00

Have you ever wondered about how did the tradition of making gifts for Christmas started?

The story of the birth of Jesus says that when he was born, a comet appeared on the sky and three wise kings from the orient followed the comet to look for Jesus and they brought gifts for the new born baby. This event of gifts of oriental kings is remembered in the celebration of Epiphany on 6th January. Thus people used to make gifts for the children on 6 January.

In Italy, the festival of epiphany has been linked to an older Roman tradition, when it was believed that a witch riding on a broom brings gifts for the children. The image of the old witch called Befana was linked to the festival of Epiphany on 6th January. Similarly, northern European countries had the old tradition of an old man riding on a reindeer sledge, over time that was also linked to Christmas.

Old Italians tell that when they were young, they used to receive gifts brought by "Befana" only for epiphany on 6 January, but slowly over the last fifty years, the figure of Christmas father "Santa Claus" has become more popular and everyone has adopted the northern custom of gifts brought by Santa Claus on the Christmas day.

In Italy, 8th December is considered the start of Christmas celebration and families set up the Christmas tree and make the crib or the nativity scene in their homes and in the city squares. Epiphany marks the end of Christmas celebrations and on this day families will remove the Christmas trees, lights and the crib.

I like to go around to see the crib or the nativity scene representations. They remind me of the Janamashtami celebrations in India, when people make the representations of the story of birth of Krishna. Today I also want to present some of my best pictures of the nativity scenes.

The nativity scenes have 3 main characters - Joseph (the father) usually shown with a stick in his hand, Mary (the mother) and Jesu (the new born baby).

There are four other important characters of the nativity scene - an angle and the three kings who came from orient.

Frequently, to these, people add in their nativity scenes, some farm animals such as cows, sheep, donkeys, etc. Finally, some persons also try to show scenes of normal life around the nativity scenes, as you can see in the next pictures.

People also like to show their individuality by choosing different styles of clothes and statues. For example, in the next picture you can see that one of the oriental "kings" wearing a brown gown is a woman.

Here are some examples of some naitivity scenes that I liked from 2011:

So did you like my selection of best nativity scenes from 2011 from Italy? Which one do you like most? My personal favourite is crib in the last picture, it is simple with the angle holding the main characters of the story in her arm.

***

Best of People's pics, 2011

2012-01-01T07:02:00.000+01:00

The summing of my photography experiences of 2011 continues today with a selection of best of people's pictures from 2011. I love taking candid pictures of people in all countries where I go. It is difficult to click pictures of persons who are complete strangers in a new city of a new country. Fortunately, my work requires me to travel often in small towns and villages where I can spend some time in knowing persons and their lives. This helps in creating a rapport that helps in getting better images. I especially love clicking pictures of children.

So here is a collection of twenty of my best people's pictures from 2011:

(1) Ice-hockey fan from Prague: The day I was visiting Prague city centre, there was final match of ice-hockey between Czech Republic and USA. The match was being shown on a giant screen in the city centre. I met many fans of their team, with their faces coloured in Czech Republic's national flag colours.

(2) Children in the music class in Goias Velho: I like this picture as it shows the diversity of races in Brazil and also because of the lovely blue background of the classroom.

(3) The boy rowing the tiny boat in Abaetetuba, a small city along Amazon coast, with his undervest over his head to save him from harsh sunlight, is one of my big favourites. These small water-hugging rowing boats in the huge never-ending river look fragile and dangerous, but in this area, these seemed to be very popular.

(4) The girl in Goias Velho: I had spent 4 days with these children and their idealist teachers, who dream of building a new Brazil, that is curious, modern and open, and yet is respectful of the African and Amerindian roots of its people.

(5) Dancing for life: My friend Pio teaches dance to in-mates of a house for elderly and mentally ill persons. It is a dance for becoming aware of our own bodies and for creating a relationship with others. The woman in the picture didn't join the dancers, she preferred to sit at a distance, hugging her doll and yet, laughing at the persons dancing with Pio.

(6) Man in the cattle market: I visited a cattle market in the town of Hegri Bomanahalli, about 40 km from Hampi. It was a lovely experience. I like this man's gentle expression, the lines on his face, and his barely perceptible Monalisa-like smile.

(7) Girl in the village: We had just come out of a health centre where I had interviewed a group of village health workers (ASHA workers), when I had seen this girl. Isn't she beautiful?

(8) Mumtaz and her new born baby girl: That village had some rows of Muslim households and then some rows of Hindu households. Imam Bi, the president of the village women's self-help group, was an energetic and enthusiastic woman, and had taken me around in the village, introducing me to the persons and their families.

(9) The village boy: If I have to choose only one of my pictures from 2011, I think that I will choose this one. I love the expression in the child's face and the specks of light shining like stars in his eyes.

(10) The fish sellers from Tungabhadra dam near Hospet.

(11) The artist in the museum: When I was a student in Europe (long long time ago!), I used to love going around with my sketch book. Watching the art student sketching the statue in Victoria and Albert museum of London had brought back the memories of those forgotten days.

(12) Morning exercise in Manila: People all around the world, especially in hot tropical climates, wake up early morning to do exercises in a some park. I like the slow-motion kind of exercises done in Tai Chi. It looks like a dance.

(13) Chess and dama players of Geneva: Huge chess and dama playing boards drawn on the ground and persons of different countries joining together to play a game, including some persons in ties and suits who seem to have come out of some meeting, is a wonderful sight.

(14) Autumn and remembering the dead: The yellow of autumn leaves and the serious faces of people standing near the graves, it all fits in together so beautifully.

(15) The gondola and the tourists of Venice: T-shirts with red (or blue) stripes and caps with matching ribbons of the gondolieros make for beautiful pictures.

(16) The astronaut: He is Paulo Nespoli, an Italian engineer who has been many times in mission to the space station. He was being interviewed by some TV channel when I had clicked this picture. I like the expression and the light on his face. I makes me think of Star Trek.

(17) The protestor: On her cheeks she had written "Berlusconi Resign".

(18) The changing world: FIOM, one the workers' unions of the main Fiat factory in Turin, continues to fight for workers' rights, but it is increasingly alone even among workers' unions, in a world dominated by globalization. At a workers' protest meeting in Bologna.

(19) A newly married couple walking out from the marriage registration office of the municipality. The carnation in his jacket's lapel and her beautful dress with the veil, they look so good together. Yet number of marriages (and number of children) continues to go down in the old continent.

(20) Prayers in St. Petronio cathedral: The rows of candles illuminating the faces of the people makes for a magical ambience.

So do let me know which of these 20 pictures you liked most. Today is 1 January and I wish you all a 2012 of joy and peace.

***

Dance, Theater & Public Events, Best of 2011 Pics

2011-12-30T11:51:00.001+01:00

Colours, costumes and crowds make for great photography possibilities. I especially like to click pictures with stage lights and whirling movements of dances. 2011 gave different opportunities for clicking pictures of dances, theater and big public events. The three most important events were - international youth festival in Delhi, the Venice carnival and the Par Tot summer festival of Bologna.

So here is my selection of some of my favourite images from 2011.

(1) Street theater, Brazil: The first image is of street theater in Belem, the capital of Parà state in Brazil. We had just reached Belem that day, and Luis Agusto, our host in Belem had taken us to the old port for dinner. Finding the performance of street theater had been a pleasant surprize.

(2) Folkdancers from Karnataka: The second image is of folkdancers from Karnataka. I had just arrived in Bangalore and on my way from the airport to the hotel, I had seen the group of dancers from the taxi. So I had quickly checked in, left the luggage in my room and quickly ran back to the place where I had seen the dancers. It was the inauguration of all India kabaddi championships.

(3) Blind dancers and the dance of lights: The next image is again from Bangalore (India). A group of blind students from Sri Raman Maharishi blind Academy had come to dance. Their bharatnatyam with candles was breath-taking.

(4) International Youth Festival of Delhi: The next three images are from the International Youth Festival in Delhi. The groups are - odissi dancers students of Harekrishna Behera, Abhimanyu dance drama by Mahendra Rawat and group, and students of Sadhu Vaswani International school doing kathak dance.

(7) Venice Carnival: The next four images are from carnival in Venice. It was a wonderful experience with incredible masks and costumes. From the hundreds of pictures I had clicked that day, it is difficult to select a few for showing here.

(11) Bologna Carnival: The next image is from Bologna carnival. It was more of an event for children with some colourful floats.

(12) Readings on the River festival: As part of the summer festival, there were some events along the river with theater, music and readings from different writers. I liked the short play about homeless persons enacted under the bridge where often homeless emigrants sleep.

(13) American Astronauts: Another public event in Bologna was the visit of some American astronauts, who held a public meeting in the beautiful Sala Borsa building of the central library. I had goneto the library to return some books and was surprized by the large number of young people who had come to listen to the astronauts.

(14) Protests against Berlusconi: 2011 was the year of massive public protests in Italy asking for resignation of prime minister Silvio Berlusconi, who resisted as long as he could, till he was finally forced by the economic crisis.

This same period had the Anna Hazare protests against corruption in India.

(15) Another important anti-Berlusconi moment in Bologna was organized by Michele Santoro, a TV journalist. Santoro was thrown out of the state run TV channel RAI for his anti-Berlusconi stance and as a protest he organised a web-based TV transmission in a park in Bologna. Thousands of persons had turned up in the park to show their solidarity to Santoro. During the event, among others, Roberto Begnini also turned up to show his support to Santoro.

(16) Bharatnatyam by students of Alessandra Pizza at the Vecchia Son dance festival. I really liked the red and black costumes they had chosen for this show.

(17) Par Tot Summer Festival of Bologna: The last four images are all from the Par Tot summer festival of Bologna. With almost 3000 participants, including many Italian and international students, the festival presented a huge variety of dances and costumes. My personal favourites were a small group of persons dressed as Avatar/Pandora inhabitants and the group with green and black faces.

So did you like my selection of pictures related to dances, theaters and public events? If you are asked to choose one image, which one would you choose?

***

Best of Art & Culture Pics, 2011

2011-12-29T16:08:00.000+01:00

The digital camera and my frequent journeys mean that I have lot of opportunities to click pictures. A very small part of those pictures end up in a blog-post about the journey or on my photoblog, but most of the time, they are for my personal pleasure.

Thus, this year I have decided to present a few samples of those additional images, by selecting those images that have a special meaning for me or that I like a lot. Thus, yesterday, I presented the my Best of Nature and Wildlife pics from 2011. Today I am presenting my Best of Art and Culture pics of 2011.

(1) Images from Prague in Czech Republic: I want to start with a few pictures from Prague. The city is incredibly rich for appreciating wonderful examples of art, culture, history and architecture.

This first image is of the monument to the victims of communist regime. The broken up human beings on the stairs, surrounded by lush green gardens is very powerful.

(2) The second image from Prague is that of a group of socialist or Soviet style statues from the opera building in centre of the city. I have seen similar statues of healthy and happy looking peasants in different countries of ex-Soviet union and in countries like China and Mongolia.

(3) The next three pictures are all of sculptures by Anna Chromy from the city of Prague. It was love at first sight for me, on a rainy afternoon when I had seen her blind-folded musicians dancing to a silent music.

(6) This last image from Prague is from the Kampa museum.

Even with these six pictures from Prague, actually I feel that I am not doing justice to Prague and I could have added so many other images of sculptures and buildings.

(7) The next image is from the old city of Goias Velho in Brazil. I find the statue and the city square very Portuguese in its conception, and yet the presence of Amerindians living here and the black slaves brought here from Africa contributed something intangible and at the same time, concrete, to the character of this city.

(8) 2011 was for me, the year of discovery of Bidar in Karnataka. In terms of architecture, art and culture, I think that Bidar is a jewel of a city with the wonderful fort. The pictures below are of the other two special heritage sites that I liked - Khwaja Gawan madrassa and the beautiful Bareed Shahi park.

(10) In 2011, finally I could satisfy another of my long standing wish, to visit the Hampi ruins. It was a brief visit under a scorching sun and I didn't get the time to go down to Tungabhadra river. Still I am glad that I had this opportunity. It is a magical place.

(11) In 2011, I had 3 brief visits to London (UK). However, even though the visits were brief, I was determined to visit those parts of the city that I had not seen before. The next five pictures are from those visits - from Greenwich metro station, maritime museum, the women in the second world war monument, a statue near covent garden and the Victoria and Albert museum.

London is another incredibly rich city for art and culture lovers and I have so many wonderful memories from its museums and parks.

(16) The next picture is from Geneva in Switzerland. I also visited Geneva three times in 2011 and they were all short visits. Yet, in spite of the briefness of my stay, I used every small opportunity to explore the city. The combination of art installations and an extraordinary variety of flowers along the left bank of Le Man lake, made for a very pleasant experience.

(17) In 2011, I also discovered the Bologna's master sculpture Nicola Zamboni. The next picture presents one of his terracotta statues from Villa Spada in Bologna. I absolutely love these statues and can gaze at them spellbound for hours. In my opinion, they are pure magic.

(18) The next picture presents an exhibition of bronze and metallic statues with medieval warriors and women from Europe and Middle East by Nicola Zamboni and Sara Bolzani. It was another unforgettable art experience of this year for me.

(19) Sculptures by Mirella Guasti: I had seen works of Mirella Guasti for many years but somehow they did not make that impression on me till this year. Suddenly in 2011, I started looking at her work with new eyes and found them very beautiful. You can admire her work in the next picture.

(20) This last image is by another Italian artist called Ericailcane. A rebel artist who became known by his graffiti art on the Bologna city walls, he uses giant figures of animals to provoke new sensations. The sculpture of the giant cat looking hungrily at a big box of fish is called "Cor Dubbium Habbeo" (My heart has doubts).

I hope that you have liked my selection of my best images from 2011 on art and culture.

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You can see more of my images at Kalpana Image Archives.

***

Best of Nature & Wildlife Pics 2011

2011-12-28T08:03:00.003+01:00

This was a wonderful year for my photography. My main interest is in taking pictures of ordinary people and daily lives. However, whenever I get a chance, I also like taking pictures of nature, flowers, plants, animals and birds.

I have a simple Nikon SLR D40 and I don't use any special macro lenses.

My two key moments in 2011 regarding nature-wild life photography were a visit to Mangal Das Graças in Belem (Brazil) and a visit to Delhi zoo (India). Actually zoos with caged animals and birds are the opposite of wild life but I like Delhi zoo, as it has so many open areas with huge spaces, and lot of migratory birds that come here in the winters.

From all the nature and wild life pictures that I clicked in 2011, here is a selection of 20 images that I really like.

(1) Curcuma in Kanakpura, India: I was at TRDC, a vocational training centre for disabled guys where they learn about agriculture and animal husbandry. It is run by Sri Ramana Maharishi Academy for Blind of Bangalore. Students here grow different crops. I was there for a meeting.

During the lunch break, I was walking in the fields, when I saw Chander following me. He is deaf and thus, we talked through gestures. He dug out a piece of the root of curcuma (haldi) to show it to me and I was really thrilled. I had never seen fresh curcuma before.

(2) Flowers and the butterfly: The next picture is also from TRDC in Kanakpura. During a coffee break, I saw two butterflies around some salmon pink colured flowers (called Ixora - name courtsey, Gughuni Basuti :)). Part of the wings of the butterflies were of a similar colour. I cautiously crept closer and managed to click the picture of one of them.

(3) Orchid gardens of Manila: The third image is from Manila (Philippines). We were staying in the middle of the city and I was busy in running a workshop and then coordinating different meetings. Thus there was little time to go out and explore the city. Still one morning I managed to visit an orchid garden. Though I didn't see any orchid flowers, the views of placid water in the canal were beautiful.

(4) Wild life from Amazon: The next 6 pictures are all from Mangal Das Graças, a beautiful wildlife oasis on Amazon river in Belem (Parà state, Brazil). Pheasants, herons, scarlett ibis, iguanas, colourful macaws, etc., there was so much to admire in this place. I was especially fascinated by the macaws, who seemed to have specific personalities and looked at me disdainfully.

(10) Monkey and the ancient tomb: The next image is from Tughlakabad in Delhi. It was a foggy morning and we were visiting the tomb of the Tughlak emperor from 13th century, when through a slit in the tower, I saw this monkey sitting on a tree outside.

(11) Autumn in Bologna: For nature and wild life photography, there are so many opportunities closer to our home, like this picture of yellowing autumn leaves. I took this picture one morning in the garden next to our home when I had taken our dog out for his morning walk.

(12) Moss and lichen: One of the wonderful experiences in 2011 was to go out for a nature discovery walk with Marco Colombari, who explained about inter-connections between plants, trees, birds, animals and human beings, and took us to discover an old sacred forest in the middle of the city. I love the bright colours of moss and lichen of this picture.

(13) Libelia Sifilitica: During a visit to Geneva (Switzerland) I went to visit the botanical gardens. Some ten years ago, I had lived in Geneva for a few months and at that time I had been to visit these botanical gardens many times. Going back to the gardens after ten years was wonderful for discovering so many medicinal plants like Libelia Sifilitica that was used for treating Syphilis before the antibiotics.

(14) Wild life from Delhi zoo: Next five images are from a visit to Delhi zoo. The images are of black necked stork, kite, great hornbill, lion and painted stork. I love painted storks and can look at them for hours without getting tired, and I had gone to the zoo especially, to look at them.

(19) Migratory birds in Kakkere Bellur: While coming back from Mandya, someone proposed that we visit the Kakkere Bellur village in Maddur sub-district. Here migratory birds come and live in the village trees, in harmony with people living there. Villagers are very protective towards the birds and say proudly that their daughters have come home for child-birth.

(20) Sun flowers: This last image is of a variety of sun-flowers from a park in Geneva. I loved their beautiful colours and their satiny look.

So what do you think of my selection of the best nature and wild-life clicks of 2011? Which one do you like more?

If you want to see more of my photographs, take a look at my picture archives on Kalpana.

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Mindscapes of sexuality

2011-12-10T05:51:00.001+01:00

"Why don't you make a film on the issue of disability and sexuality?", I had asked Arun while we were out on a walk. After so many years, Arun has finally answered my question with his new film - "Mindscapes of love and longing".

I had done my thesis on this subject and felt really passionate about it. I think that disability is a tabù area, something to be hidden and forgotten, pretending that it is not there. Sexuality is another tabù area. Though it is one of the most fundamental part of our lives, we hardly ever talk about it. Joining together the two tabù issues, disability and sexuality, means even greater tabù. Some thing to be hidden behind closed doors and closed minds. Acting as if the issue does not exist.

While Arun was making it, I knew that he was working on a film about disability and sexuality, but I had no other information about it. Thus when I finally had the opportunity to watch the film, I was not sure about what to expect.

After seeing it, I think that it is beautiful film and should be seen widely. That is because I feel that the film is not just about issues related to persons with disabilities. It also has so much for all of us, as human beings, as men, as women, as mothers and fathers, as siblings and as friends, to think about and to reflect upon.

The film - Mindscapes of love and longing

The film has five stories, starting with that of an adolescent girl Trisha. Like all adolescents, Trisha has crushes, she has started to dream of intimacy and become grown-up. She likes dressing up and giggling with her friends. Her mother Sangeeta Khandelwal can see her daughter growing up and like all mothers, tries to find a balance between her own desire to protect her daughter and yet support her in her growing up.

The second story is about a young man Alok Sikka. Alok also has his crushes and dreams. He would like a girl friend and a loving wife. And like all young men, he tries to weigh the pros and cons of getting married. "Can I really look after a wife? What would it mean for me and my life to have this responsibility?" And what about the desires he feels in his body?

The third story is of Sujata Goenka. She would like you to think that she has resolved her dilemmas. "I never wanted marriage", she says. Even if she grew up in a traditional family, she has fought for her own spaces. I can party, I can drink and I have had sex, she says defiantly. Intimacy? Companionship? Some questions are left unanswered.

The fourth story is of Sam and Meenu. Their's is an inter-religious marriage. She was his junior in school and it was love at first sight for him. It took him some time to convince her that they could think of love and marriage. They are not sure if they can have a child, but they would like to try.

The last story is of Vipul, Sangeeta, their son and their dog. It is like any other family with its share of ups and downs. "I liked his honesty, he didn't try to hide anything", she says. "In school and in college, I tried not to show but inside me, I knew that I was different and with time it would have become worse", he says.

The five stories are connected by a dance by Jyoti Gupta. She dances to the words of a poem that expresses the desire of love and longing. All the five stories are also connected by the different disabilities and the different barriers, inside themselves and outside in the world surrounding them, that all of them must grapple with constantly as part of their daily lives.

Comments

I liked the rich details of everyday ordinary events of people's lives in the film. There are no "experts" trying to explain anything. I think that our sexuality is not just about having sex, it is about relationships - our relationship with our own bodies, with our families, with our friends and with those whom we love. The film touches all those different parts of our sexuality.

Thus, I appreciated that the film does not try to categorize or explain anything, rather it gently touches on the complexities of all these relationships, weaving a tapestery of emotions that are not always easy to express in words.

I felt that this film is like a storm, where we experience different emotions briefly and at the end, we may not really understand all those emotions. Yet they can set a deeper process of reflection in our minds, not just about sexuality in the lives of persons shown in the film, but also in our own lives, about our own fears and insecurities, about our own desires and needs, about our fragility and complexity as human beings.

Some of the issues that I was thinking about after watching the film were:

(1) How much of our lives are linked to and influenced by different media - magazines, films and TV: Almost all stories have some references to films and TV. Trisha had a crush on Vivek Oberoi, Alok had a crush on Amisha Patel, all of them watch the mushy dramas on the TV. Watching these scenes, I was asking myself, what kind of images and desires, these films and TV provoke in us?

During my research on disability and sexuality in Italy, many of the persons had said that TV and films present ideals of beauty and perfection, that make us feel ugly, inadequate and unattractive.

I think that this area of relationship between our real lives and the stories of the lives projected in films and TV, is an interesting and complex area of research. Except for a rare "Guzarish" or "Koshish", films do not talk about persons with disabilities, and even less frequently as heroes and heroines.

(2) Issues of intimacy and privacy: Even though issues of intimacy and privacy have their own challenges in traditional joint families, yet most of us now associate love and sexuality as a relationship between two persons. What would it mean if you need a third or fourth person to assist you during your intimacy?

Watching the two couples, I felt complex and confused emotions about this issue. Like when Sam, one of the guys in the film, talks about his honeymoon in Mumbai, where they were always accompanied by their two assistants and there was no privacy.

(3) Setting of the film: The film is about urban India, about persons who can afford to have personal assistants and access to services. In this sense, the film is more universal, it touches on issues that other persons in US or Europe or another part of the world face in similar ways.

After watching the film I was thinking if persons with disabilities living in a poor area or a rural area of India, with uneducated or less educated parents, would face these issues differently and in which ways?

(4) Model of sexuality: The film is only about heterosexual relationships and does not touch on more complex areas of alternate sexualities. That can be another big area of research and reflection.

Conclusions

I think that it is brave film that touches on uncharted areas in a sensitive way. It is true that the film is about a subject about which I am passionate, and thus my opinion is biased. However, I do hope that the full film can be subtitled so that it is accessible to deaf persons and to persons from other countries.

I also hope that it can be subtitled in other Indian languages and used for promoting reflection among organisations and federations of persons with disabilities. Government of India has signed the international convention on rights of persons with disabilities and is working on a new national law on disability. Thus it would be worthwhile for many more persons to watch this film, since sexuality is an integral part of human rights.

I would like to conclude with a few lines of the poem that Jyoti Gupta expresses with her dance in the film:

I wish, I could
slide down the eyelashes
and turning into a drop dwell
in your eyes
or through your eyes
to your aching heart I go
in its recesses, as relief to reside
I wish
that you, as you shiver in the winter
of your solitary life
like a warm quilt, drape me over yourself
and, in giving your body my warmth, I melt.

***

Credits: Director: Arun Chadha, Script: Vineeta Deepak, Poems: Anshu Gupta and Manglesh Dabral, Translation: Ranjana Srivastava and Shobha Menon, Production assistant: Ankit Sharma and Ramesh Ram, Editing assistant: Ganesh Prasad, Camera: Joshua Prabhu, Sound: Sunder, Anurag Gupta and Shiv Das, Editing K. Manish, Music: Arvinder Singh, Producer: Rajiv Mehrotra, Executive producer: Tulika Srivastava and Ridhima Mehra, Subject consultant: Dr Anita Ghai; A Cine Pulse production, PSBT presentation supported by Films Division of India.

The film is available from PSBT (India).

***

Discovering our living planet

2011-12-08T10:58:00.001+01:00

The email from our local library asked, "Are you interested in learning about plants and trees and how these are inter-connected with life on our planet? Join us for an exploration of green areas surrounding us in the city and yet hidden from us ...".

The city where we live, Bologna (pronounced Bolonia), offers a regular and frequent choice of talks, discussions, art visits and films. Normally I sign up for initiatives related to museums and arts and it had been some time since I had gone on a walking tour. Still my curiosity was stimulated by the email so I signed up for this city walk to discover the hidden green areas of our neighbourhood. It also helped that no fee was asked for the initiative!

The walk was going to take place on a sunday morning.

Our guide was quirky guy called Marco Colombari. Dressed simply, tall and bald with an open smiling face, he seemed obsessive about respecting nature and recognising the inter-connectedness of all forms of life. He himself respects these principles by living in the foothills of Appenine mountains not far from the city, where he has an organic farm. He likes to observe plants, trees, birds, animals, insects in all the different forms and teach people about setting up of organic gardens. His fundamental motto seemed to be that nature knows what is best, so do not interfere in nature's process unneccessarily.

The first stop of our walk was an ordinary tree on the footpath outside the library. "This is a lime tree", he explained, "it has lost it leaves due to the winter and yet it provides food to birds in this season when birds have difficulty in finding food to survive." It seems that underneath the bark of lime tree, runs a sweet lymph that the birds can get by hitting on the stem by their beaks. Though I had passed that tree hundreds of times before, suddenly I saw it with new eyes.

He pointed to common hedges along the road and to small berries of different colours hidden under the leaves to indicate other sources of food for the non-migratory birds during winter.

"People like geometrical shapes and uniformity, so they make single plant hedges. Then they prune those hedges all the time and they spray insecticides on it. This means reducing the biodiversity of life, not allowing bees to take necter from the flowers and not allowing the birds to access the food in the plants. Best hedges are made by mixing of two or more different plants", he explained.

"Have you seen the scars of a tree when they cut its branches? Can you see how this tree suffered when it was cut and how it has tried to grow the scar around it to cover its surface. It is like amputating the arm or the leg of a person", he pointed out to the trees to make us look at the tree-scars. It was a little strange to hear him talking of trees as if they were persons.

Behind a group of houses he took us into a hidden garden that I had never seen before. It is called the St Anna grove. It is supposed to be quite ancient, going back to times before the city had come up. It was a kind of sacred grove where plants, insects and animals were allowed to develop according to the nature. This garden is managed by a group of young volunteers, mostly girls, who come here to study plant, insect and animal life.

Surrounded by the houses, St Anna garden seemed to be quite big. Inside, he showed us different kinds of plants and trees and told stories about them.

For example he told the story of common yew tree (Taxus Baccata). Apparently the yew tree wood is very good for making long bows, as it is very strong and yet flexible. Thus in fifteenth century, British started cutting all their yew trees for making long bows and many of the ancient yew trees that were even 2000 years old were cut. Finally there were no more yew trees left in Britain. Then the British started importing yew trees from countries of northern Europe. For this reason, most of the ancient yew trees of northern Europe have disappeared and can't be replaced easily as this tree is very slow growing and can live for even 5000 years.

Another story that I liked was about a plant called "Beggers' shrub". Apparently if you rub this plant on wounds, it makes the wound-scars grow big, red and scary, so that beggers used it to provoke pity among people.

"That is Taxsodium", he pointed to the huge trees with copper red colour leaves, "it comes from America and grows near water. Its roots come out of water and are breathing roots. Woodpeckers love it as it makes for nice hole where they can nest." I had seen Taxsodium trees before and admired their coppery colour, yet I had never noticed their breathing roots or the holes made by woodpeckers.

Behind the taxsodium trees was a small artificial pond that was made when Bologna was an important centre for growing cane. Cane had to be macerated in water and then used for making ropes and baskets. The pond was used for macerating the cane in 17th and 18th century.

As we came closer to the pond, a group of ducks came out eagerly, running around us. One of the volunteers went to a persimmon tree and gave some fruit to the ducks, that was devoured quickly. Apparently the ducks knew that the volunteers can feed them with persimmon so as soon as they see the volunteers they come out running.

It was a wonderful and very instructive visit. There are so many simple things around us that as urban persons we have ignored. This kind of knowledge is also getting lost as people living closer to nature and doing humble manual work are seen as ignorant and backward, and no body listens to them or tries to document their knowledge.

Here are a few pictures from this nature walk.

***

Chocolate Passion

2011-11-19T16:01:00.001+01:00

Do you like chocolates? I love chocolates, though I try to control myself because once I start eating them, I find it very hard to stop!

Our city Bologna has an annual chocolate fair. It is not for those who produce chocolate at industrial levels but it is for small businesses and shops who are passionate about chocolate and make special varieties of chocolate.

Every year, for the chocolate fair, each chocolatier tries to come up with something novel. A couple of years ago, a chocolatier had created sensation by presenting chocolates in the shape of penis and adolescent boys and girls had loved getting themselves clicked doing all kind of things to those chocolates. In the end the lady owner of the shop was asked to remove those chocolates from her stall as they were considered unsuitable for children visiting the fair.

This year the chocolate fair started on Thursday and will be on till tomorrow. Today morning I went to the fair. Here are some of the strange chocolate creations from the fair for you.

I really liked the chocolates made like instruments used by mechannics and carpenters - nails, hammers, screw-drivers, scissors, etc. They looked so real.

Making cups and saucers of chocolate is nothing new but still I liked the special care that had gone into making the cup with white chocolate.

Chocolate sandals, shoes and purses were nice. They gave a completely new meaning to the phrase "joota khaoge?"

Making animals and birds out of chocolate is also common. Still I liked the chocolate owls and tapirs of this stall. Also their chocolate moca (used in Italy for making filter coffee at home) was nice, it looked real with a metallic sheen.

I thought that this chocolate guy was cute with his nice big red tongue and blue eyes.

The chocolate buggy is accompanied by a chocolate parchment saying "Once upon a time there was ..", so you can guess for whom they have made it.

This was another chocolate moca, used for the Italian coffee making, that I liked because of its wonderful rusted, broken and old look.

There were persons selling all kind of fruit jams and honeys mixed with chocolate.

This shop had chocolate shirts, belts, shoes, etc. apart from the more "normal" varieties of chocolates mixed with nuts and fruits.

And finally, the chocolates that I liked most. The chocolate Nikon cameras were fantastic, they looked so real with leathery texture and the opaque glass kind of lenses.

I didn't buy lot of chocolate, just a few things. I have bought some extra bitter chocolate, that I like very much. However, I tasted a lot of different varieties and by the time I reached home, I was feeling full and happy.

So which of these chocolates do you like most?

***

Zen of Photography

2011-10-04T09:26:00.000+02:00

I think that for some persons, photography can be a way to come in contact with deeper part of themselves. It can be similar to what other persons try to achieve with deep meditation. At least on me photography has that effect.

Jill Bolte Taylor, the Harvard neuroscientist has this wonderful TED video talk that she made in March 2008, where she told about her stroke experience ten years earlier and how it made her understand the complementary and yet different ways in which the two sides of the human brain work.

Jill had a cerebro-vascular problem - a blood clot on the left side of her brain. It happened slowly over a period of a few hours. While that was occuring, there was some moments when she was conscious and could think coherently, and there were other moments, when she knew that she was not in control and her brain was working in a different way. From that experience she came to think certain ideas about how the left and right parts of our brains work.

Our brains are made of two similar looking halves, that are joined together by an area called corpus collosum where millions of neurons connect between the two sides. These similar looking halves of the brain work in very different ways.

Jills says that the left side of our brain functions with words, voices, thoughts and logic. It makes plans, thinks of the past and the future, it studies and understands the world, rationally and logically. It is also the part of the brain that looks at "I" and the "rest of the world", it is about our egos, our needs, and makes us the individual human beings that we are.

The right side of our brain, according to Jill, thinks in images, emotions and intuitions. It does not care about rational thoughts, plans, past or future. It has emotions and it connects us to every thing else in the world, living and non-living. It does not separate between "I" and the "rest of the world". For the right side of our brain, it is all "one world".

Normally, left side of brain dominates in most of us. It is this part of brain that keeps on "thinking and talking" in our heads all the time. It is very difficult to stop it from "making the thoughts noise". And it covers and hides the input from the right side of our brain, it does not allow us to feel the world from the right side.

Thus, talking about her experience, as the blood clot formed in the left side of Jill's brain, there were moments when the control of the mind from the left brain was interrupted and she could feel the world from the right side of her brain. In those moments she felt her thoughts become silent. There were no more continuous thoughts filling her head. Instead, she felt filled with bliss. The boundaries between her body and the rest of the world, like the walls of her bathroom, disappeared, so that "she could not see where was her arm and where was the wall of the bathroom. It was all one, a continuous one."

When I heard Jill explain it, I thought that this experience sounded very similar to some experiences of meditation that I had heard and read about.

I had tried meditation many times.

I see myself in this description of Jill, as a person very strongly controlled by my left brain. Always planning, thinking about all kinds of things, with a voice going on talking all the time inside my head.

And, I think that with age, this left-brain domination, the desire to plan and be rational, has become stronger. I think that as a child, when I had greater interest in paintings and designing, I was less obsessed with details and plans. Then probably my studies in medical college and my profession pushed me deeper into the rational logical world of the left brain.

A couple of decades ago, I went to a meditation class for the first time. A priest had come to Italy from Varanasi and was conducting meditation classes. He explained to me about meditation techniques by focusing the mind on my breathing or on a central point in my forehead or on the image of a god.

"You have to become silent, stop the incessant thoughts in your head", he had said.

I tried but I never really managed to stop the voices in my head. I could never feel meditation, in the sense of "stopping my thoughts and focusing them on nothingness". Often, when I tried to meditate, I ended up feeling frustrated. Once I decided that I couldn't do meditation sitting up and I had to lie down to meditate. After that every time, I tried to meditate, I drifted off to sleep. Finally I had concluded that I was destined to never really experience the feelings of meditation.

And then 5-6 years ago I discovered photography.

I bought my first digital camera in 2005. The 1 Gigabyte memory card freed me from worrying about number of pictures I could click. I clicked pictures all the time and every where. It was a kodak camera with a preview screen, so I held the camera in front of me and clicked images all the time.

When this kodak camera was stolen in Ecuador in August 2005, it was not the financial loss that mattered to me, but the enormous emptiness of not clicking pictures. I immediately bought another kodak digital camera.

In 2009, I bought my first SLR camera with a 4 Giga memory card, suddenly the whole expereince changed. It was a low end SLR (Nikon D 40) in which there was no preview of the images on the screen and I had to put my eye in the viewfinder to see what I wanted to photograph.

Listening to Jill made me understand something about the joy I feel when click pictures. I feel that when I am taking pictures, the voices in my brain stop and the right side of my brain takes over. The images speak directly to the right side of my brain, strengthen it, make it more powerful, and make me feel connected to the world.

As I start taking pictures, slowly I can see my brain changing gears. I start focusing on small things.

Textures, colours and details that are normally a blur, that hardly register in my head normally, they all come into focus. I can see the rough bark of the trees, the intricate patterns on its surface and the subtle variations in the colours. The insects buzzing over the flowers, the shades of green in the grass, the different shapes of flowers, the angles of people's smiles, the way light skids off their faces, the wrinkles on the corners of their eyes. As I click pictures, life rushing past, slows down.

And when I stop clicking for some time, the life continues to flow slowly.

***

Does it make any sense to you? Or do you think that I have gone bonkers? Actually I don't think it matters. It makes sense to me and that is all that really matters. I can understand that once again I am trying to make a logical sense of my feelings about photography.

It is my left brain that wants to understand why I feel the way I do about taking pictures. Understanding it is important for me, because it makes me understand its value to me.

BTW, if you have not seen Jill Bolte Taylor's talk on TED, watch it now, it is truely wonderful.

To celebrate, here are a few images I took yesterday evening at Durga Puja and today morning at a canal near our home.

***

Water, silk and a ghost

2011-09-12T06:32:00.000+02:00

There was a time, when the network of canals crisscrossing Bologna (Italy) were vital to the life of the city. Most of those canals are now forgotten by majority of the people living in the city, even to the persons who live close to them. This article is about canals of Bologna in Italy, focusing mainly on one such canal called Ghisiliera (in Italian Ghisigliera) in the northern part of the city, in an area called Lame-Bertalia.

A more extended version of this article is also available on Kalpana.it - click here to read it.

Canals of Bologna: They are two main rivers close to Bologna - Reno (Rhine) on the south and Savena on the east. Compared to the big rivers like Ganga (Ganges) and Yamuna in India, these two rivers are very small, but during the rainy season and during spring, when the snow in the mountains melts, both the rivers had the potential to create major damages in the city.In addition, Bologna also has torrents that have water only during rainy season and spring, and are dry at other times, such as Aposa, Ravone, etc. Compared to the two rivers that pass the outer edges of the city, the torrents pass through the city, like Aposa that runs in the city centre.

Attempts to rein in the rivers' and torrents' waters must have started with Etruscans who had first settled in Felsina. The legend says that Felsina was an Etruscan princess who had drowned in Aposa torrent. With the arrival of Romans, Etruscans disappeared and Felsina became Bononia and then Bologna. The first canal called Reno brought the water from Reno river to the city centre, came up around 1250 AD. After that for the next six hundred years, more canals were built, bring water from Savena river and then connecting the different canals to each other and to the torrents. The map below shows the main canals of Bologna.

Most canals of Bologna were covered and then roads, parking places and buildings were made over them between 1950 to 1960, when areas damaged during second world war were rebuilt. There are still a few short stretches inside the medieval city walls where you can see the canals but you need to know where to look for them. Most of the canals inside the city are hidden underground and can be accessed only through specific guided tours. Many names of the streets such as "Via Riva del Reno" (Banks of Reno road) can give you an idea of the routes of the canals.

Uses of canals: The canals are useful to regulate the flow of water, and when the volume of water increases, they spread it in different directions and thus avoid floods. For example, Bertalia, the area where we live, literally means "area that gets flooded". Being close to the river, it was a marshy uninhabited place for a long time.

During medieval period, canals brought water energy to the city, to power different kind of mills and factors. There is an altitude difference of about 40 meters between south and north of Bologna, and a difference of 15 meters between northern edge of Bologna and the suburban town of Castel Maggiore. This meant that water taken from Reno river at the south of the city had enough gradient to travel to north and to provide moderate force to move wheels to run flour mills and silk yarn wrapping machines, etc.

The humidity of the canals helped in growing silk worm. This helped in industrial growth of the city and Bologna became the foremost Italian centre for production of silk.

The canals also provided a way of transport from the city to Reno river, and to Castel Maggiore, Galliera in the north and from there to the Po river, and to Ferrara and Venice. As road transport was more difficult, the canals became the preferred way for both people and goods.

The Ghisliliera canal: This canal was built in 1568 AD, starting from the larger and older Reno canal near Porta San Felice, where it entered under the medieval walls. Passing from Via della Ghisigliera, where the Ghisiglieri villa was placed, it took its name. The noble family of Ghisiglieri fought with the power Bologna family of Bentivoglio and were forced to leave Bologna and shift to Ferrara around 1450 AD. In 1566, a descendent of this family, Antonio Ghisiglieri became the Pope and took the name of Pope Pio V (in English, Pope Pious V). He had played an important role in inquisition and under his guidance as the chief inquisitor, a large number of protestant christians called Valdesi were tortured and killed. At that time, Bologna was ruled by the Vatican and perhaps that was the reason why the canal took the name of the Pope's family.

Around the Canal: Parts of Ghisliera canal are lined with old oak trees that are very unusual in a city context.

After about 2 km from Bertalia, the area of Noce forms the city limits of Bologna. A short way after Noce, along the road that goes towards Trebbo and next to Ghisliera canal is an important historical building - Malvasia Villa, also known as Villa Clara.

Built around 1550s, around the time when Ghisliera canal was built, Villa Malvasia was the country home of count Carlo Cesare Malvasia. With frescoes of Caracci, a famous painter of Bologna, its salons were famous for their beauty.

However, Villa Malvasia is famous for something else - a ghost.The story goes that in early 1900s, a family of father, mother and a girl child called Clara lived here. Clara thought that she could foretell events and disasters that were going to occur. Her father was not happy with Clara's predictions and felt that it would bring blames of witch-craft on their family. However, Clara refused to listen to her father. One day in a fit of rage, the father buried Clara alive in one the walls. Since then at seems that some times passers by can hear a child crying around that house, that is also known as Villa Clara.

Conclusions: Bertalia and Lame areas are ordinary residential areas of northern part of Bologna. If you pass from here in a bus, you would never guess about the rich history of this place. The narrow Ghisiliera canal looks very unassuming and very easy to miss. The signs of old port of Pescarola are lost. Yet, if you have the patience to scratch below the surface, you can find a world full of history.

In spring and autumn, migratory birds stop to take rest in Ghisiliera canal. Some times in the evenings, going for a walk with my dog, we startle groups of wild geese who fly away cackling with surprise.

Slowly the old farm houses near our home have been abandoned and converted into houses and schools and family restaurants. The old fruit trees and vineyards are left unattended with smell of ripe fruit filling the air in summer. A huge number of wild plants and flowers grow along its banks, and going for a walk along the canal is a big pleasure. There is a proposal to make a cycle track on one of the raised bumps of land along the canal. When that happens, it will be wonderful.

Here are a few images from Ghisiliera canal and its surroundings:

Note: A more extended version of this article is also available on Kalpana.it - click here to read it.

Fighting corruption

2011-08-24T05:54:00.000+02:00

I am reading and following the debates around the Anna Hazare's initiative for the Lokpal bill. I liked reading the post by Aativas about her visit to Ram Leela grounds where Anna Hazare is fasting.

It reminded me of my visit to those same grounds more than 30 years ago, perhaps it was in 1976, when I had gone there to listen to Jai Prakash Narayan. J.P. was talking of Sampoorna Kranti (total revolution) for changing India through grassroots democracy.

Those were such heady days and for some time, I had dreamed that a different India was possible. India did change but not in the way JP had been saying. Looking back at the history shows that things hardly ever go any where in a straight line according to the plans, but they often go off on a tangent. So I wonder where the Anna Hazare movement will take us.

I have also liked reading the report by Asian Centre for Human Rights (ACHR) that points out a key facts:

(1) After liberalization, the number and scale of corruption has increased but the number of CBI investigations into cases of corruption have decreased. In 1991, CBI had 1,181 cases of corruption investigations, in 2010, there 731 cases.

(2) Central vigilance Commission (CVC) is India's main body for investigating cases of corruption among Government workers.However whenever, it receives information about corruption, it needs a sanction from Government to proceed with investigations. However, Government denies sanction for investigation to more than 98% of all cases reported to CVC. Out of the 77,925 cases of corruption among government persons, the government gave permission to proceed in only 1,348 cases (1.7% of all cases).

I hope that Anna Hazare and his team will read the ACHR report and include appropriate suggestions in the Lokpal Bill.

Yesterday there was a tweet from Shashi Tharoor that corruption is not only 2G or CWG, but every time a woman has to pay bribe to get her pension, India's democracy is diminished. I agree completely. As we fight the big corruption by those in power, we must ask for a change so that the all pervasive daily corruption also goes.

Looking at life from a different angle

2011-08-23T07:15:00.001+02:00

What is the purpose of arts in our lives?

By "arts" I mean literature, poetry, paintings, music, theater, cinema, photography, etc. Perhaps the most obvious answer to my question is that arts are for entertainment, to experience joy and happiness. Some times, arts can make you see the world from a different point of view. Or make you reflect on ironies of life. Sometimes they can make you experience a state of heightened awareness, almost like being in touch with a different reality.

I had one such experience on Sunday 22 August night, when I went to "Readings on the River" organised under the Bologna summer festival.

It was going to start at 9 PM at a strange place - in the park along the river Reno. That place is strange, because most of it is without any lights and seems threatening after the evening. I have seen homeless tramps under the old bridge sometimes. I think that the place also has drug dealers and may be prostitutes.

The idea of the initiative was to discover literature, poetry and theater, in an unusual setting. That place is only 3-4 km from our house, so I decided to go there on bicycle. When I reached there, I was greeted by a couple of "angles", women wearing black dresses and a pair of cardboard wings plastered with white feathers. They were volunteers of "Teatro dei Mignoli", a local theater group that had organised that evening's programme.

There were around fifty-sixty persons for the show, some of them with their children.

We had a guide with a big torch, who took us into darkness along the river bank for the different shows. There were so many of them. Each in a different place, so we had to follow the guide through the darkness. In the darkness, small lights came up illuminating the actors reciting poems or doing pieces of theater.

The theater performances included two different interpretations about strangeness of love from Shakespear's "Midsummer night's dream", a piece about being a homeless person marginalized from the society and a tramp-joker talking about war, peace and justice based on works of a Mexican poet called Leon Felipe.

It was a beautiful and strange experience. For example, it is very different from sitting in the comfort of your home and reading about a homeless person, then being in the place where homeless persons actually live, and listen to actors do a performance about being homeless. Suddenly they were no longer shadowy figures that we look at without seeing them. They were real persons who had their stories to tell.

While coming back on my bicycle, I was lost in thoughts, thinking about what I had experienced. I think that arts also helps us to look at alternate worlds, become more human, more in touch with life that surrounds us.

Here are some images from the evening.

***

Coincidences

2011-08-09T10:10:00.002+02:00

When suddenly you start noticing coincidences, does it mean something?

Let me give you three examples of recent coincidences linked to my photoblog called Chayachitrakar and the TV over the past 3-4 days.

The first example of coincidences is about my blog. A few days ago, while searching for a picture in my image archive, I saw a picture of red tulips, that reminded me of other pictures of tulips of other colours that I had taken during my travels. So I spent some time searching for them and the next morning, chose three of those images of tulips for my photoblog.

For me, chosing images for the photoblog, is closely linked to small but significant thoughts that can be provoked by those images. Sometimes, I am struck by specific things in the images that I had not noticed before. Some times, the images provoke thoughts that are not related directly but touch something deeper inside me.

The images of the tulips made me think about the well known Amitabh Bacchan and Rekha from the Yash Chopra film "Silsila". Thus, after uploading my blogpost about tulips, I spent some time on internet to search for the Silsila song and watch it.

The next day, a professor friend from India, who is visiting Bologna university for a few months, came to our home for dinner. While talking to him, suddenly he started talking about "Silsila".

Initially I thought that he had been to my photoblog and had seen my post about tulips where I had also mentioned "Silsila". However, after talking with him I realized that it was only a coincidence and he had not seen my blog.

The second example is again related to my photoblog. Yesterday morning, looking at the pictures I had clicked last month in the northern city of Trieste, I selected three images of James Joyce for my blog.

I hardly knew anything about James Joyce except that he was considered an important figure in the world of English literature. So I checked about James Joyce on Wikipedia and read about his life and how he was forced to live in Trieste.

Yesterday afternoon, while waiting to go out, I had switched on the TV and tried different channels. While channel hopping, I suddenly found a journalist talking about James Joyce in Trieste. For a second I was surprised and said to myself, "Wow, what a coincidence. I read about it today and wrote about it, and now this guy is talking about the same thing." Any way I soon forgot about it.

Now the third example - Yesterday afternoon while channel hopping, I also saw a brief scene from a TV film on "Importance of being earnest" by Oscar Wilde, on a channel, and then I changed the channel.

Today morning, at the website of Caravan, I opened an article with the review of Amitav Ghosh's new book, it started with the three lines that I had seen in the scene yesterday on the TV:

MISS PRISM: Do not speak slightingly of the three-volume novel, Cecily. I wrote one myself in earlier days.

CECILY: Did you really, Miss Prism? How wonderfully clever you are! I hope it did not end happily?…

MISS PRISM: The good ended happily, and the bad unhappily. That is what fiction means. (The Importance of Being Earnest)

Reading the dialogue between Miss Prism and Cecily seemed to me so strange, after having seen it by chance only yesterday.

By itself, each of these coincidences is something small and insignificant. However, this third coincidence made me think of this strange feeling over the past 3-4 days. So, I am starting to wonder - is there something more to these coincidences? is somebody trying to give me some message? if yes, what kind of message?

What do you think is happening? Am I making a mountain out of an ant hill?

***

Beautiful Orchids - free wallpapers

2011-08-03T14:16:00.003+02:00

After a long time, I have made some new wallpapers. These are from the pictures of orchids that I had taken in Goiania (Brazil) in 2010. I hope that you will like them. I like wallpapers with flowers for my computer and usually I change them once or twice a month.

Click on the image you like and it will open the page with the wallpaper (1024 x 768) in a separate window. Right-click on the image of wallpaper and save it in the folder where you have your wallpapers.

***

You can check more of my free wallpapers on different themes such as dances of India, flowers, horses, monkeys, cats, etc. by clicking here.

Don't forget to tell me if you like my wallpapers.

Playing dead in a cemetery

2011-07-28T06:06:00.004+02:00

I was a little taken aback when Virginia had asked me if I wanted to be part of her special art installation in the antique Certosa cemetery of Bologna (Italy).

I was only needed to play dead in a special picture and then to share my ideas about "what do you think happens when we die?".

I love Certosa (the initial "C" is pronounced like the "ch" in church) cemetery. It has been a burying place for the dead for more than two thousand years. First it was an Etruscan cemetery, and then a Roman cemetery, and then over the past fifteen hundred years, as Bologna changed from a settlement and assumed the form of a city, Certosa has slowly grown bigger.

In the medieval period (1300-1500 DC), people started making there monumental graves with sculptures. Therefore, many areas of Certosa are like an open air museum, with hundreds of statues. The most common theme in this museum, as you can guess, is bereavement, with statues evoking feelings of loss, sadness and crying. However, there are many statues on the tombs of big and famous persons, that are more about power, wealth and vanity.

Surrounded by verdant hills, some parts of the cemetery have lovely views. Over the last two decades, cremation rather than putting the dead persons in graves, has also become more common. They even have an open grassland, where those who do not wish for a grave or an urn, can scatter the ashes.

In today's culture, where emphasis is on enjoying life, normally people do not want to talk or think about death. It was not always like this. For example think of the huge tombs built by Egyptian kings for their own burial, because they were worried about their afterlife, and wanted to make sure that they could continue to live as kings after their death.

Most of us have difficulties in talking about death and bereavement. Amitav Ghosh in a beautiful article about the death of his friend Agha Shahid had written in 2001:

Although Shahid and I had talked a great deal over the last many
weeks, I had never before heard him touch on the subject of death. I did
not know how to respond: his voice was completely at odds with the content
of what he had just said, light to the point of jocularity. I mumbled
something innocuous: “No Shahid—of course not. You’ll be fine.” He
cut me short. In a tone of voice that was at once quizzical and direct, he
said: “When it happens I hope you’ll write something about me.”
I was shocked into silence and a long moment passed before I could
bring myself to say the things that people say on such occasions: “Shahid
you’ll be fine; you have to be strong …”

Shahid ignored my reassurances. He began to laugh and it was then
that I realized that he was dead serious. I understood that he was
entrusting me with a quite specific charge: he wanted me to remember
him not through the spoken recitatives of memory and friendship, but
through the written word. Shahid knew all too well that for those writers
for whom things become real only in the process of writing, there is an
inbuilt resistance to dealing with loss and bereavement. He knew that my
instincts would have led me to search for reasons to avoid writing about
his death: I would have told myself that I was not a poet; that our friendship
was of recent date; that there were many others who knew him much
better and would be writing from greater understanding and knowledge.
All this Shahid had guessed and he had decided to shut off those routes
while there was still time.

“You must write about me.”

We have an old dog and often I am worried that one day he will be gone. Also, when you cross fifty, I think that consciously or unconsciously, you begin to ask yourself, how many years you still have to live. So I think about death off and on for some time now.

I had visited Certosa many times and had already expressed my thoughts to my wife that when I die, I would like to be cremated and I would like my ashes to be scattered in the Certosa open grassland area. Therefore when Virginia asked me to be part of her art installation on death, I didn't think twice and immediately agreed. However, some of my friends were not so sure if it was a good idea.

"Won't it be inauspicious to have your picture there while living? It is only dead persons' pictures that are put there?", they worried.

I looked at it differently. "How many of us get a chance to see our pictures as dead? How many of us get to see our pictures displayed in a cemetery? No one. So if I have this opportunity, I don't want to miss it."

Virginia had a special technique for taking pictures, so that it looked as if the person was coming out of darkness. She took pictures both with persons' eyes open and with eyes closed. "I won't take off my glasses", was my only condition. I know that dead don't need eye glasses, but what fun is to play dead, when no one recognises your picture because you are without your glasses?

I also spoke to Virginia about my views about death, influenced mainly by Hinduism, though not in the sense of paradise or hell:

I like the way death is described in Kenopanishad and Kathopanishad. I think that everything in the universe is pervaded by the same consciousness, and when we die, our individual consciousness goes back to all pervading consciousness, like a river goes in to the ocean. That all mountains, plants, animals and humans are inter-connected through this consciousness.

I think that everything in this physical universe is made of molecules, atoms and sub-atomic particles and these particles are exactly the same in every thing. Thus, all persons, animals, birds, plants, rocks are made of same building blocks, but our level of consciousness energy is different.

I like the understanding coming from quantum physics that at sub-atomic level, a particle can be in many places at the same time and that between the particles there are huge spaces, so much that relatively, the distances between the constantly dancing sub-atomic particles inside each atom that compose us, are like the distances between the planets. Therefore, each particle of our bodies, is like a solar system. I think that this describes the concept of Maya that Upanishads talk about.

Virginia recorded my views in Hindi also.

The art installation was set up an underground hall from 14th century. Along the 700 hundred year old tombs, there were our images on the walls. We were 12 persons representing 12 different religions and cultures. We all spoke our views about death in our languages. People could also read our views.

It was a wonderful sensorial experience. And, there was enormous diversity in our views about death. Virginia says that this multi-media art work was very inspiring for her. Now she is planning to involve even more persons and one day come out with a book about it.

Are you comfortable talking about death? What do you think happens when we die? Do you believe in reincarnation? Would you accept to be part of an exhibition, where you are shown as dead?

***

Revenge

2011-07-23T07:25:00.003+02:00

This post has been published by me as a part of the Blog-a-Ton 22; the twenty-second edition of the online marathon of Bloggers; where we decide and we write. To be part of the next edition, visit and start following Blog-a-Ton.

***

Which books or stories or films related to revenge have left a strong impression on me?

It is not that there are no real-life examples of revenge these days. The bomb attacks a few days ago in Mumbai and then yesterday in Oslo, are a gruesome reminder of way revenge is enacted for real or perceived injustices, hurts or insults by the terrorists. This way of revenge targets general populations.

However, I don't want to talk about those kinds of real-life things. I would rather focus on imaginary revenges, that is, revenges dreamed up by their writers as part of their stories in literature and in cinema.

Revenge is a common enough theme in cinema and literature, where it is planned for avenging some wrong-doing or injustices, especially killing or rape of siblings or parents. Think of films like Yadon ki Baarat or Sholay or Don, and you will understand what I mean.

So I decided to think of books, stories and films related to revenge, that have left a strong impression on me.

The dentist and the handsome guy: There was a Hindi story I had read around 40 years ago, that still remains vivid in my mind. It was published in a magazine called Sarika, that was probably shut down in early nineteen nineties.

The story was about a handsome guy who goes to a dentist. He had been chewing paan (betel) and had not rinsed his mouth properly. So the dentist, who is not very good looking and also a haughty-looking woman, tells him curtly that he is ill mannered and to go and rinse the mouth.

The man, used to women falling at him, feels very hurt by the curt manner of the dentist and decides to take his revenge. He follows the dentist and keeps on bumping in to her, first saying sorry, and then slowly praising her and flirting with her. Slowly over a period of time, the dentist falls in love with him. At the end, when dentist wants to kiss him, he tells her that she is ugly and unattractive to him, pushes her away and leaves.

I still remember my shock when I had read this story. I do not remember who had written it or the names of the two characters, but I think that it was an example of really cruel revenge, for something very petty.

Favourite films on the theme of revenge: I can think of an old Hindi film, that had the element of revenge, that I had liked very much. It was called Bandini (Prisoner, 1960) and was directed by Bimal Roy. The film was about a gentle and kind woman named Kalyani (a wonderful performance by Nutan), who comes to the city to look for her would-be husband and discovers that he has married someone else. She starts to work as a servant in that house, where the woman married to her would-be husband is a rich and ill tempered lady. One day Kalyani gets the news that her father is dead. When Kalyani is still numb with shock, the rich lady shouts abuses at her. Suddenly unhinged with anger, Kalyani takes out rat poison and mixes it in the coffee of the rich lady, killing her.

That film showed that sometimes circumstances can be such that even the gentle and kind person can become a killer.

However, there is another more recent film about revenge that I had enjoyed very much. It was called "Khosla ka Ghosla" (The nest of Khosla, 2006, director Dibakar Banerjee). It was the story of the middle class Khosla family living in Delhi that puts all its savings to buy a piece of land where they want to build their dream house. However a cunning builder occupies their land, and wants lots of money to vacate their land. The young son of Khosla, planning to immigrate to USA, asks his friends in a drama company to help him and hatches out a perfect plan to trap the cunning builder.

In our real lives, the corrupt and the crooked, hardly ever get punished. Rather, they seem to get awards and keep on accumulating wealth. Thus, a film like "Khosla ka Ghosla" that has a perfect plan for teaching a good lesson to the corrupt, is mentally satisfying. At least in our imaginations, we can get our revenge, not by fights and might, but just by the intelligence.

And you, do you have a favourite revenge story or film?

***

The fellow Blog-a-Tonics who took part in this Blog-a-Ton and links to their respective posts can be checked here. To be part of the next edition, visit and start following Blog-a-Ton.

Colours of life and death

2011-06-11T11:52:00.000+02:00

I had met Makbul Fida Hussein many times as a child in the nineteen sixties.

Where today there is Palika Bazar in Connaught Place in Delhi, in those days there were the state emporiums. Not the nice buildings they have today on Baba Kharag Singh Marg, but at that time, emporiums were more like shacks, like most of the shops on Janpath in those days. In the centre of that space was Coffee House, the mythical place where writers, painters and other creative persons met for their teas, coffees, cigarettes and endless debates.

It was there, in that coffee house, where a few times I accompanied my father, that I saw Hussein, among other persons, mostly Hindi journalists, poets and writers. Only now, looking back, I can notice something strange about those persons - we never called them uncle, aunty, mama, chacha, etc., as was usual in those days, but all those persons were referred to by their names.

I vaguely knew that he was a well known painter and that he had made a film (Through the eyes of a painter, 1966). I also knew that he had been a painter of signboards and film billboards, before becoming famous as an artist. That was the time when big billboards, handpainted, lined the roads and cinema halls. (On left, Hussein saheb in 1967 during the meeting in Delhi after the death of Dr Ram Manoher Lohia).

My strongest memory of Hussein saheb is from 1966, from an evening in Lalit Kala Academy in Mandi House (Delhi). I think that we had been in Sahahitya Kala Academy, accross the road and then, we had walked with him to Lalit Kala Academy, where there was an exhibition of his paintings. It was during that walk that I had really taken note of his walking barefeet and thinking that it could not have been easy to walk like that on the hot summer roads.

That day, I was acutely aware of wearing my school uniform pants. We were passing though a bad time financially at that time. Our family had recently shifted to a new rented house, leaving the joint family house of my maternal grandfather, and the house rent must have aggravated our family's already stretched finances. I had only two half-pants in those days, and as I had grown taller, they had become woefully smaller and tighter. That was the reason, I had been forced to wear my school uniform pants that evening and I was thinking that everyone must have noticed it and understood that I didn't have another good pair of pants.

In Lalit Kala Academy, I had looked at the paintings of Hussein saheb, that frankly I didn't appreciate so much. I think that most paintings of that exhibition were about jagged black and dark brown lines criss-crossing the canvas, and they had reminded me of barbed wires. Suddenly I was aware of a bit of excitment around us. It was Dr Zakir Hussein, at that time vice-president of India, who had come to see the exhibition. There were just 2-3 persons around him and there were no security issues in those days, so no one had made us go away or stand in a corner.

Dr Zakir Hussein stopped near me and kneeled down to my level with a smile on his face, and asked me if I could make any sense out of those paintings? I don't remember what I had answered him, but I think that I must have been smug and superior, that obviously I could appreciate abstract art.

Decades later, when I had read about Hussein saheb's paintings being sold for hundreds of thousands of rupees, I had remembered some paper in coffee house of Connaught Place, where he had drawn something for me, and regretted that I had thrown away because I had not liked it.

Among his paintings, I remember most the images of horses. I also remember the time after "the emergency" when he had started to draw the Durga images in the praise of Mrs. Indira Gandhi, and the feelings of betrayal it had provoked. Wasn't he supposed to be supporter of Lohia? (Below part of a painting by Hussein in the meeting hall of World Health Organisation building in Delhi)

***
A news item by Dipanker De Sarkar in Hindustan Times about his funeral, defines him as a "devout Muslim". These words disturb me a little bit, though I keep on telling myself that they should not.

Today the words "devout Muslim" bring out the image of a conservative person, someone who follows Holy Kuran to the letter. It seems like a reaction to the Hindutva guys who hounded Hussein saheb in the last decade, saying that he had deliberately wanted to insult the Hindu godess by painting her nude and asking why he never painted the Prophet Mohammed like that.

I didn't agree with the Hindutva Brigade's accusations for many reasons - gods and godesses don't need human beings to safeguard them, they are perfectly capable of taking care of themselves; India and Hinduism has long tradition of people who search for God in their own specific ways - those who stand on one leg, those who go around nude, those who smoke ganja, those who do worship of human skulls in a crematorium, those who look for God through sexual union, and art is also a form of worship; Upanishads also talk of God being there in every thing of this world, there is no place where the God is not there, even in the canvas on which Hussein had painted his vision; and so on.

Seen through the eyes of dominant conservative Muslim discourse as it is understood today, painting Hindu idols, could not have been compatible with being a "devout Muslim". I can't imagine the Hussein I remembered from my childhood, defining himself as "devout Muslim".

On the other hand, each of us should have the freedom to define ourselves as we wish. If in his eyes, he followed the spirit of his Book and for him that was enough to call himself a "devout Muslim", then why should this be a problem for others and for me?

Or perhaps Hussein saheb did change with age? As death came closer, did he feel that he had made mistakes and decided to ask for forgiveness, and become a different person? We can all change with time and as we grow older, many of us, want to go back to security of religious teachings that we had decided to abandon during our growing up years. Was it that?

Or, could it be that the surviving members of his family wanted to give a message to others by saying that Hussein saheb was a "devout Muslim", so these words are about them and not about what Hussein saheb really thought. Mostly deaths and the images that are created for the dead are more about needs of followers and surviving family members and not so much about the wishes and ideas of the person himself or herself.

I think of all these things, feeling a little confused.

Was it like Kamala Das becoming Ayesha and deciding to hide herself behind a Burka or like men and women who decide to close themselves in isolated cloisters or silence of monkhood. They are all bruised and fragile souls, who need some kind of security.

Was it like that for Hussein saheb in his last days?

***
How would I like to remember Hussein saheb? I think that I would like to remember him through different images of Meenaxi, the film he had made in 2004.

Like the scene of the song "Nur tera nur..", where sufi dancers whirl around, while others do Kalarippayattu.

Like the never-ending colours of the holi song.

Like the doors and windows standing isolated in the desert.

Like the colourful round matakas (vases) that roll down sandy slopes, looking for a place to rest.

***

I am

2011-05-28T15:27:00.002+02:00

A lazy morning after busy days that started early in the morning and finished late at night. Sitting in the hotel room in Goiania. I need to take shower and start getting ready for lunch at my friend Deo's home. Lucas, her grandson will come to pick me up in about an hour.

I am thinking of the small girl in Vila Esperança yesterday, who had asked Renata, "If he was born in India, why does he live in Italy?", clearly puzzled by the idea of leaving the place she has grown up in and loved so much, to go and live some where else.

Yesterday I also had a long talk with Pio, who had left his Armani suits and well paid job in Milan to come and live in Goias Velho, to start Vila Esperança, together with Max. That was 22 years ago. I am sure that lot of persons ask him, why did you leave Italy to come and live in Brazil? I didn't ask him that, but the idea that he could understand my feelings of mixed identities, made it easier to talk to him.

French-Libanese writer Amin Maalouf had written in "On Identity":

..someone comes and pats me on the shoulder and says "Of course, of course - but what do you really feel, deep down inside?"

For a long time I found this oft-repeated question amusing, but it no longer makes me smile. It seems to reflect a view of humanity which, though it is widespread, is also in my opinion dangerous. It presupposes that "deep down inside" everyone there is just one affiliation that really matters, a kind of "fundamental truth" about each individual, an "essence" determined once and for all at birth, never to change thereafter. As if the rest, all the rest - a person's whole journey through time as a free agent; the beliefs he acquires in the course of that journey; his own individual tastes, sensibilities and affinities; in short his life itself - counted for nothing. And when, as happens so often nowadays, our contemporaries are exhorted to "assert their identity", they are meant to seek within themselves that same alleged fundamental allegiance, which is often religious, national, racial or ethnic, and having located it they are supposed to flaunt it proudly in the face of others.

Anyone who claims a more complex identity is marginalised. But a young man born in France of Algerian parents clearly carries within him two different allegiances or "belongings", and he ought to be allowed to use both. For the sake of argument I refer to two "belongings", but in fact such a youth's personality is made up of many more ingredients. Within him, French, European and other western influences mingle with Arab, Berber, African, Muslim and other sources, whether with regard to language, beliefs, family relationships or to tastes in cooking and the arts. This represents an enriching and fertile experience if the young man in question feels free to live it fully - if he is encouraged to accept it in all its diversity. But it can be traumatic if whenever he claims to be French other people look on him as a traitor or renegade, and if every time he emphasises his ties with Algeria and its history, culture and religion he meets with incomprehension, mistrust or even outright hostility.

Amin Maalouf's words resonate with me. I was born in India and Hindi is my mother tongue. It is the language of all those books in papa's book shelf, that I had started reading as a kid. Nanak Singh, Kishen Chander, Rangey Raghav, Mohan Rakesh, Nirmal Varma .. It is the only language in which I can really appreciate poetry. It is the language of my childhood friends.

English is the language of my logic and reasoning. It is the language of discovering writers from different parts of the world. It is the language of my work. It is also the language that I am most comfortable in writing.

And I dream in Italian, the language in which I talk to my wife and son. Italian is the language I read most now. It is the language that I like using for talking to small babies and dogs and birds and trees.

But Brazilian Portuguese is also my language, as are bits and pieces of French and Chinese. They are all parts of me. Languages, people, friends, journeys, memories, experiences, all are part of me. That is what "I am", if I can borrow the title from Onir's film. My complex identity, that is not always so easy to explain.

How to become a fighter?

2011-04-19T07:34:00.000+02:00

I was in Bidar district in north Karnataka (India), to evaluate the disability programme of ORBIT an organisation working for different groups of marginalized persons and watershed management. I went around the villages to meet the self-help groups of disabled persons.

Faint echoes of the anti-corruption campaign launched by Anna Hazare reached us, while I had my personal encounter with the small level corruption that permeates the life in India. It was difficult to find someone completely blameless in the corruption cycle. Is corruption justified if you are so poor that you can't have a life of dignity?

The Indian law asks for 3 percent of Panchayat budget to be reserved for persons with disabilities and persons with certified disabilities have right to receive pension, based on the degree of disablement.

"Persons in the Panchayat want bribe for giving any funds from the 3% reserved budget", "to get disability certificate you have to pay bribes", "to get disability pension they ask for bribes", were the frequent refrains. But persons asking for bribes were not just petty officials who rule the village lives. They were also village rehabilitation workers, persons who also had disability and who knew the challenges faced by other disabled persons in those villages.

And the poor disabled persons in the villages, if they could, were some times happy to manipulate and tell lies, so they could get additional benefits. How do you eliminate this corruption that does not spare anyone?

"But you are not few, if you all unite and ask for your rights, can't you fight this corruption?", I asked to one group headed by a small woman with sandalwood marks on her forehead, whose son was disabled.

"Alone we can't do any thing. We are weak and we need your help", she said and other persons in her group nodded in agreement.

Yet there were persons like Hashmat Bi, an elderly woman heading a group in another village. A childless first wife who also had disabilities due to leprosy, she had an infectious laugh. "I always fight, till they give up", she said simply, a natural leader. The bus drivers didn't want her and other disabled persons in their buses, but she fought till they gave in. Panchayat and district officers, in the end everyone gave in to her determined fights. In their group, everyone gets pension and she has used the Panchayat funds for starting different schemes in their village.

How can you make people become fighters for their rights like Hashmat Bi?

***

Film director Onir - Florence Interviews (3)

2011-03-27T15:47:00.000+02:00

Note: In December 2010, during the River to River film festival in Florence (Italy) I did brief interviews with Aparna Sen, Rahul Bose and Onir. All the three interviews were very satisfying because each of them gave me an opportunity to meet and get to know some lesser known aspects of people I have liked and admired. However, I am really pleased with this Onir interview because it talks of some issues that resonate emotionally with me. I have also contributed to his new film "I am" by helping with the Italian subtitles.

Interview
Sunil: Let us start with your new film "I am". The film was supposed to have five stories but in the end it has only four stories, what happened?

Onir: Initially I was thinking of five stories. However, when I made the second film, I realized that it was going to be difficult because I wanted the entire film to be less than two hours. For the five stories, the time needed would have much more so I decided to limit it to four stories.

Sunil: How did you decide which story to not to use in the film?

Onir: The story I discarded, I was not too happy with the way it was shaping up. I felt that that story needed more space, it needed a full length film just for itself, to do justice to it.

Sunil: Among the four stories of "I am" - Afia, Megha, Abhimanyu and Omar, do you have a favourite?

Onir: I can't say! All the four are stories that I wanted to make into films. When it was difficult to get separate finance for each of them, I decided to make them together. Each part of the film has its own distinct character, mood and style, so each of them is special to me for a different reason.

Sunil: You were born in Bhutan, so that means you are a world citizen. From a family that is originally from Bangladesh, then born in Bhutan and now settled in India. Increasingly, we all have mixed roots and identities.

I have been to some Nepali refugee camps where they had persons who were thrown out of Bhutan, so I am aware of some of the issues involved in this. You have been a migrant. What does that mean to you?

Onir: My leaving Bhutan was linked to the Nepali exodus. My father was principle of a school where they had Nepali children. There ten Nepali students were arrested and next day they were found hanging. So my father resigned and moved to Kolkatta.

Though I was born and brought up in Bhutan, they decided that people who are not of Bhutanese origin, will be second class citizens in that country, so we had to decide what to do. I didn't want to be a second class Bhutanese citizen, I preferred to be Indian citizen. However, when I talk of home, in my mind, my home is the place in Bhutan where I was born and where I grew up.

Due to this reason the story of Megha in "I am" is very special to me, because it is about homelessness. When I came to Kolkatta, though I was a Bengali, I was an outsider. Then I went to Berlin, and there of course, I was even more of an outsider. Then I came and settled in Maharashtra, where language and other things make me a little outsider.

I agree with you that where ever you live becomes a home, and at the same time, you are always an outsider.

I have some very very good friends in Berlin from the days when I was a student there. So there I feel absolutely at home with them, and with them I don't feel that I am an outsider. But at the same time there are things - like the time when there was this bomb blast in London. I was travelling in Berlin in the S-Bahn and suddenly I realized that I was the only brown person on the train and everyone was looking at me. So it was a kind of strange feeling that I had.

But I also have such feelings in Bombay when ever there were those Maharasthrian things .. I travel a lot by local trains and I feel that if you don't know the local language, then the place is not as friendly. Where ever we are, at the time of conflicts you realize that you are an outsider.

Sunil: Did you ever go back to Bhutan?

Onir: That experience is what has influenced Megha's story in "I am". In the story she is back home after twenty years. I had gone back to Bhutan after about thirteen years. Emotionally it was a very exhausting period, to go to the same old house and find other persons staying there. At the same time, there are so many things from your memories that are still the same there. But after that one experience, I didn't want to go back there, because emotionally it was very painful.

Sunil: Salman Rushdie in one of his books had written about "imaginary homelands" that we emigrants carry in our hearts, but these homelands are only spaces in fantasies, because when you do go back, you realize that it is not the same place anymore.

When I go back to places of my childhood, the differences between the reality and my memories always strikes me. Like to go back and find that the "big square" of my memories is actually a narrow little space. Did that happen when you went back to Bhutan?

Onir: I realized that all my friends were gone and the few there were .. in Bhutan, people get married very early, so there were these old friends with three kids and I realized that our worlds had grown apart a lot.

When I went to our old house, I immediately spotted this tree, I loved gardening and I had planed that tree, to see it was very emotional, though it was a small thing. Then inside the house, where we had our fireplace, the hole above it for the smoke was still there, though they had shifted the fire place .. so there were so many small things that brought back old memories.

Sunil: Your decision to get in to films came at a time when the TV and media revolution had not yet taken place. So how did your family react to it?

Onir: My parents were keen that I become a doctor. They wanted one son to become a doctor and the other son to become an engineer. After school, I came to study in Kolkatta and my father got me admission in the science college. He was thinking that after the science college I will try to go to the medical college. After he went back, after one week I applied for a literature course in another college. I shifted there and only after my name was cut off from the science college, I told my father.

So first there was shock in the family that I was doing literature and arts. Then I started doing very well in literature so my father was happy, he started saying that I will become a professor. Then one week before the finals of my post-graduate course, I quit and came to Berlin to study cinema and that was another shock to them. They were worried that we had no connection in Bombay or in the film fraternity, and Bombay is a very family driven industry, so were worried.

When I managed to my first film, it took me ten years to do it in Bombay .. I knew that this was my goal. I also knew that it will take time, and I was patient. I never thought, oh my god, it is taking me so long, etc. I knew that I was going to do it. When they finally saw my film ... and even now, they know that I have zero savings, I don't have a house, I don't have a car, what ever I earn goes back into film making because that is what makes me happy .. but now I find that they are happy about my work and they share my happiness when my films get made. I know that they are worried, but they are also proud of me.

Sunil: Did their other son become an engineer?

Onir: Actually he went into research. He did do computer engineering, but he liked physics. He went to do physics at Presidency college and I know that my parents are very proud of him. He has recently won the highest award that a scientist can get in India. I don't remember the name of the award, but it was given by the Prime Minister of India, about one month ago. He is very well known in his field of work.

My parents never really pushed us .. and now they are happy about both of us.

Sunil: You said that they were happy when they saw your first film, but that film (My Brother Nikhil - MBN) had a theme that may not have been very easy for your parents?

Onir: I was also worried about their reaction .. regarding the sexuality issue. My mother called me from Kolkatta. I was in Bombay and she had just seen the movie and was in tears. And she said, "..but couldn't you get a better looking man opposite Sanjay?" (laughs) And my father said, "I was never so nasty as a father" (laughs) and I had to explain that film's father was not you. Their reaction was very interesting.

About my dad, I was very moved because I had gone to New York for a screening of MBN and at the same time there was the first GLBT film festival in Kolkatta and my father went there. He went up on the stage and said, "I am very happy that you are giving him an award but I would rather you all paid a ticket and went to see the film in cinema theatre and not to see it free here."

Sunil: Actually when I had seen MBN, though it was a daring theme in Indian cinema, I had also thought that to show he is gay with a very strict authoritarian father was a kind of stereotyping. Another thing that had struck me was in terms of film's structure, I had thought that it very similar to an American film called "Jia" with Angelina Jolie.

Onir: It is interesting that you are pointing this out because people have compared MBN with Philadelphia. They were on the similar theme, but in terms of films structure, MBN was inspired from "Jia". I had been thinking, how do I make this film when I don't have much budget, how to tell this story. From "Jia", I got the idea of docu-fiction, though the idea that people are talking about a person, whom they had loved and who is dead ...

Sunil: I had felt that "Jia", though similar in structure, differed from MBN in an important aspect. In the sense that in "Jia", each person talking about the character played by Angelina Jolie presents a very different person, it was as if she showed a different aspect of her personality to different people, while in MBN, the vision of Nikhil by the different people was really similar...

Onir: Yes, we didn't take any story idea from other films, we just took the idea of docu-fiction and other persons talking about Nikhil, mainly his sister talking about him ...

Sunil: You have also been a song-designer for "Daman". What does that mean, to be a song-designer?

Onir: I had first done some song editing for Kalpana (Lajmi) and it was my first film work. When she started "Daman", she asked me to be the editor and it was my first film as an editor. For me it was an important step to get into films. I had liked her "Rudaali" and "Ek pal". As an editor I wanted to be on the sets and see what was happening, even if most editors don't do that. I knew that I wanted to be a director, so I wanted to see and learn as much as possible. So when she asked me, "Do you want to come" I said, "Of course and I will give whatever help I can give".

She knew that I had a sense of the music, so she asked me, "Do you want to direct the songs" as she didn't have money for a choreographer. I immediately said yes.

Before that I had already produced two music albums with Pritam. I had brought Pritam in film industry. Even there, he was composing the songs while I was a kind of song designer. There are different elements in the songs, and a song designer influences how those elements shape up, there were a lot of discussions and I was also involved in those. Decisions like what kind of singers, how many singers, what kind of instrumentation, what kind of song, etc. So I was part of the song design.

In "Daman" I was involved not only in the process of music recording, I also went on the sets and started shooting the songs. This experience with Kalpana was great because she had a small unit. Most of the assistants there were working on the film as a job, but they didn't have the passion. I was waking up early, I used to go to the sets take care of the art, check the costumes, etc. I didn't want more money but I wanted to learn as much as possible from all the different departments. So that when the time came for me to my film, I will be less dependent upon others.

Sunil: There was an interview of another person from south, who has worked with you on "I am" ..

Onir: Sandip

Sunil: In this interview, he had said that you are very well organized and you plan every thing in advance. Do you think that you are a "perfectionist" kind of person who wants to control every thing?

Onir: It is more about planning .. I have always been the producer of my films. And I have always made my films with extremely tight budgets. "I am" was shot in 24 days and MBN was shot in 28 days. For me planning and preparation means that I am not sitting on the sets wondering what to do next, what shot to take, etc. All that has already been planned and on the sets, I do a lot of home work. On the sets, I spend more time with my actors to prepare them for the scene.

Money and time are important resources, it is extremely important to respect what you have and to get the best out of it. For this self-discipline, I thank my Berlin days. Discipline is something I learned there.

Sunil: You also did some work for Ram Gopal Varma?

Onir: I did editing of some promos for his film "Bhoot". It was a nightmare working for him but any way ..

Sunil: I think that it is appropriate that working on a theme like Bhoot (ghosts), you have nightmares .. but my question is about other film makers and how they have influenced you?

Onir: I don't have an icon or an idol. I love the works of lot of different people who are good film makers, ... but the person who really inspired me to get into films was an experience when I was very young. It was because of the images from that film that stayed with me, very strong imagery that made me dream and want to become a part of films. That was Shyam Benegal and the film was Junoon. I was really young at that time and I didn't understand so much, but the visual impact was so strong that it made me desire to become part of the films ..

Sunil: Junoon was good .. I remember its premier at Chanakya in Delhi, where Shyam Benegal had come with Shabana Azmi and Deepti Naval... I read some where that you have some three old scripts and you are working on one of them with NFDC?

Onir: It was my first script and now I am reviewing it .. NFDC has been a partner in developing that script and I am planning to make it after "I am".

Sunil: Are there other old film scripts that are waiting to be made into films or are they part of a development process?

Onir: They are not ready for developed into films .. they keep on getting modified. I always keep on writing. I can't sit idle. When I am waiting for something, I will start writing. I write new scripts, I develop ideas, may be some of them will some day become films, may be not ..

Sunil: I wish you would make a musical. I like the music of your films. I loved the music in MBN.

Onir: MBN was at Milan GLBT film festival and it won the audience choice award. I remember the next day, a group of Italian men came to me and started singing "Le chalo ..", it really touched me.

Sunil: OK Onir, thanks for this interview. I really enjoyed talking to you.

Rahul Bose - Florence Interviews (2)

2011-03-22T07:11:00.000+01:00

Rahul Bose, 43 years old, is known for his subtle and understated roles in many films such as Mr. and Mrs. Iyer, The Japanese Wife, Shourya, etc. He had directed "Everybody says I am fine" and is supposed to direct, "Moth smoke" (based on a book by Mohsin Ahmed). He has also played in the Indian national Rugby team for many years.

I had the opportunity to meet and interview Bose during the River to River film festival in Florence (Italy) in December 2010. In the festival there was four of his films - Split wide open, Every body says I'm fine, The Japanese wife and I am. I had spoken to him before "I am" was shown in the festival.

Here is a transcript of my talk with him, that focused mainly on his work with voluntary organisations and only briefly touched some issues related to his films.
***

Sunil: I am curious about your role in Onir's "I Am". I know the screen play of "I am" because I did the Italian subtitles of of that film. It has four stories - Afie, Megha, Abhimanyu and Omar. In which of these four stories you play a role?

Rahul: I am in "Omar" but I am not Omar, I have the other guy's role.

Sunil: Can you say something about this role?

Rahul: This part deals with homosexuality, related to the judgement on the abolition of section 377, which decriminalized homosexuality in India. My part of the film looks at that. It looks at life before the judgement and after the judgement. It is about the discrimination and terror inflicted on homosexuals.

Sunil: This is not your first time with Onir, you were also there in "Bas ek pal"?

Rahul: No, this is my first time with Onir.

Sunil: I read your article in Tehalka magazine a few months ago, about raising funds through an auction. Then I also read about some work that you did in leading a group of non-governmental organisations (NGOs) in Bombay.

Rahul: That was the "group of groups". We had formed it after the tragedy of 26/11 so that we could get together and speak with one voice to the Government. There were a lot of groups that were speaking at that time, but we were all speaking with different voices. So our attempt was to get everyone together. We had worked very hard and in the end we had 52 groups under one umbrella. But like all things, the work needed to keep something like this going on, is so tremendous that after about 6 months, it fell apart.

Sunil: What kind of things this group was trying to achieve?

Rahul: So many issues linked to 26/11, like asking for police reforms ..

Sunil: In the sense of the outcry that happened after 26/11?

Rahul: Yes, but we wanted to give it a more secular and tempered response, by looking ahead and not reacting in a knee-jerk manner by blaming people and other nations unnecessarily. So it's aim was to try to speak in one voice and to speak in a temperate reasonable voice as citizens of a city that wants to say things to the Government ..

Sunil: But the kind of things that are allowed to happen in Bombay, they are so negative, and where Government does not step in, it does not do anything to stop those groups .. so what can you expect from that kind of Government?

Rahul: Whatever the Governments do or don't do in Maharashtra, it is important that they are made aware that there is an active citizenry that is watching, controlling and is going to speak about it. Just doing that is important. I am not saying that it made a big difference, but our idea was to tell them that we are here, we are listening and watching, and that we are angry. We want good governance.

We don't need 26/11 to ask for better governance. The city has had a very patchy record of good governance. Politically it is a hot bed.

Sunil: Tell me about your foundation.

Rahul: My foundation is called "The Foundation". I was raising money for this foundation through India's first sports' auction. We had 25 pieces from 25 Indian world champions, and we raised money for the foundation.

Sunil: What does the Foundation do?

Rahul: It has two initiatives - REACH and HEAL.

REACH is about restoring equality though education for advancement of children. We have given scholarships to 6 children in Andaman and Nicobar islands, to study at the Rishi Valley school outside Bangalore. The idea is to empower children, who otherwise would never leave their communities. They are getting education at a world class institution, so that they can one day get into mainstream of India's economic life and hopefully they will also take their learnings to their communities, or they can go anywhere in the world. But we never see anyone from Andaman Nicobar in any jobs in mainland India. So it is my wish that these children will become a bridge between people.

But there are different ways to do it and there are different questions. One way could be to build world class schools in Andaman and Nicobar, but then that won't really bring those children out of Andaman to go to the rest of India and become part of mainstream economic life.

Now we are looking at supporting children from another part of the country that is also disfranchised, we want to send children from there to world class schools. The schools have to be chosen carefully and the entire thing takes almost a year to be organised.

The other initiative is HEAL - help eradicate abuse through learning. It is about sexual abuse of children. 53% of all Indian children have some kind of sexual abuse.

Sunil: What kind of data you looked up on this issue? It sounds huge, like almost every second person in India is sexually abused?

Rahul: It is a police data, and it is absolutely shocking. Like most other countries, these are hidden statistics.

Sunil: How long you have been involved in the NGO work? How did it start?

Rahul: I have been involved in it since 2002, after the Gujarat riots. At that time, I began to work with a gender based NGO in Mumbai called Aksharma that worked together with Muslim girls and some Hindu girls, mainly dalits. The idea was to educate them with values of secularism and to empower them slowly, slowly expand their social orthodoxies so that they could attain some kind of status in their communities.

Sunil: This kind of involvement in different issues, has it changed the way you look at those issues, between 8 years ago when you started and today?

Rahul: Yes, completely. I went into it with good intentions but with little knowledge. As you start to understand how social orthodoxies work, you start to respect the need to change things very slowly without antagonising the other side. For example, you don't want to antagonise the men in a girl's family. She has to go back and live with them, so it has to be done in a way that creates consensus, slowly. There can't be gender equality without men.

One learns, especially in India, that there are complex problems within the problems. It could be income, it can be health. You suddenly realize that the woman can't go out of the house because she is not well, she does not get right kind of food. India is a deeply humbling place, you think that you know things, but you don't. You start appreciating that to bring about any change, you need a long long time and it is never permanent, you always have to go back and look.

Sunil: The children you are supporting in Andman and Nicobar, they come from indigenous families?

Rahul: No, only one of them is half tribal. Out of 550,000 persons in Andmans and Nicobar, only about 35,000 are tribal and so there are about 8,000 tribal children. Rest of the persons came there in different waves of migration. All the children that we support come from modest socio-economic backgrounds.

Sunil: I am asking so many questions about your NGO work, because I work in a NGO too, an organisation that deals with persons affected with leprosy and disabled persons. I just came back from Guwahati, two days ago.

Rahul: I became familiar with Andamans after the tsunami. I made 23 trips there over a period of two and a half years, to organise relief and rehabilitation. I was representing a network of organisations called the Solidarity Initiative. We managed to do a few concrete things on the ground and it was satisfying.

Sunil: So many issues you are talking about and specifically in terms of secularism, how did you get there? What made you think about these issues in these terms?

Rahul: I think that part of it is do with the way I grew up. My family, the city, the milieu .. Bombay, where I grew up .. my friends - like I never asked why Nasir was Muslim, Vinay was a U.P. Brahmin, Cyrus was a Parsi. They were and remain my childhood friends. At that time, in our upscale economic circle, religion didn't play an important role. But it changed in 1992, when there was popular religious resurgence from all sides ..

Sunil: After the Babri Masjid thing?

Rahul: Not just that, it happened on all sides. Today we also have Christian fundamentalism, we have Hindu terror. You can see that today terror is polarised along religious lines.

Sunil: Let us leave this line of discussion, and to conclude, let me go back to the films. Your image has been that of an understated kind of actor, so I was a little surprised when I had seen "Split wide open", it was pleasant kind of surprise that you can play loud characters also.

Rahul: Thanks.

Sunil: Among all the roles that you have played, have there been characters that you didn't like becoming? Characters that made you feel uneasy?

Rahul: It was my role in Thakshak.

Sunil: The villain's role?

Rahul: It took me to some ugly places in my heart and I was afraid to be that ruthless psychopath, a complex person. It was very different, mentally very different from me as a person. Even the character in "Everybody says I'm fine" was very challenging.

Sunil: What was your role in "Everybody says I'm fine", I had seen it long time ago and I don't remember it.

Rahul: I was the actor who has no work, a flamboyant character who wears all kinds of weird clothes. And, all his lies about how successful he is. (Smiling) In real life, I am not very successful, but I don't lie about it.

Sunil: But you are successful, especially in your own particular kind of cinema.

Rahul: Yes, I am happy.

Sunil: You also had some mainstream films. But were they not commercially successful?

Rahul: Hardly any of my films have been commercially successful! Perhaps Shourya, Chameli, Pyar ke side effects and Jhankar Beats had some commercial success. Two of my Bengali films, Antaheen and Anuranan had success in Calcutta, they ran for 100 days.

Sunil: And you are recognised as a good actor ..

Rahul: So I am happy ..

Sunil: OK, thanks Rahul for this chat. I greatly enjoyed it.

Note
I think that I was too much taken up by his work with NGOs that I forgot to ask all other things. Yet, I am happy that I spoke to him about NGO work and other social issues. He came across as a sensible and articulate person.

If I had more time, I would liked to talk more about their scholarship for poor children from marginalised groups such as from Andaman and Nicobar islands. I would liked to share ideas and experiences of organisations that I have visited in many countries that are concerned about making sure that children from marginalised groups are not made to feel ashamed about their original cultures and that strive to keep strong links between the children and their original communities.

I also wanted to know more about his parents, his schools, the things that influenced and molded him as a person, but there was no time for it.

If you have not read his Tehlaka article, I suggest that you read it. He writes really well.

***

Aparna Sen - Florence Interviews (1)

2011-03-20T17:00:00.000+01:00

In December 2010, during the River to River Film Festival, I had a brief talk with well known film actor and director, Ms. Aparna Sen. Two of her films were at the festival. Her new film, "Iti Mrinalini" (2011) opened the River to River Film Festival, while the beautiful and lyrical "The Japanese wife" (2010) was the festival's closing film. Both the films were loved by the people but then Ms. Sen is no stranger to rave reviews, right from the first film that she directed almost 30 years ago - 36 Chowranghi Lane.

As a teenager, I had a huge crush on Aparna Sen and to talk to her was a great moment for me. We were sititng in a bar near the Odeon cinema, a heritage cinema building in Florence, where festival was being held. Here is a transcript of my interview with Ms. Sen.

Sunil: I can't believe I am sitting here talking to you. I had first seen you "The Guru" probably in 1970!

Aparna: No, it was not 1970, it must have been much later ... no, probably you are right, it was around 1970.

Sunil: Yes, I think it was 1970. I had seen it at Rivoli in Delhi. Ok, lets come to our interview. I have read a lot of your interviews and I would like to try to ask something that hasn't already been said about you. What did it mean to you as a child, to grow up in a house where your father was a film critic ...

Aparna: Apart from being a film critic, actually both my parents were the founder members of Calcutta Film Society, so what it meant was that as a child I was brought up on a diet of best of the world cinema. My taste in cinema was formed by that experience. I was seeing films like Battleship Pottemkin, Ivan the Terrible (1) and Passion of Joan the Arc (2). So these were the kind of films, I was brought up with.

Sunil: I read some where that you did your first film when you were ten years old?

Aparna: No, it is wrong, I didn't do any film when I was ten.

Sunil: So your first film was Teen Kanya (3) .. did you realize at that time that you were working with the great Satyajit Roy?

Aparna: Not really. I mean, I knew that he was a big director, but for me, more than anything else, he was a friend of my father. It was a lovely story that I had read recently at that time and I had liked the story very much. I liked being Mrinmoyee.

It was very exciting, but for me it was more like a picnic. I didn't have to go to school, no exams. So it was lot of fun.

Sunil: And going back to school after doing the film, how was it? Had you become famous?

Aparna: School was awful after that. After all the excitement, the routine of the school was terrible and there were people who made fun of me, made little remarks and all that.

I had also missed my exams. I went back to school in time to give exams on 2-3 subjects. I did very well in those subjects. I was very good at English and history. I think that probably I came first in those subjects, but on the whole, I was no where because I had missed on so many subjects. We had a kind of marks reading meeting at the end of the year and when the principle read my marks, she said something like, "Oh, so we are more interested in our acting than in our studies", or something like that, sarcastic, and I was close to tears.

Sunil: You spent part of your childhood in a place called Hazaribag?

Aparna: My grandfather used to live there. He was a Brahmosamaj missionary and he had a nice interesting, charitable dispensary over there. It was a beautiful house with a garden, very simple and austere, but very beautiful. We used to go there every year during our holidays. For our holidays we always went there to Hazaribag, especially in winters. It was lovely.

Sunil: You have done lot of films. Was there a character you hated doing, which you thought was completely unlike you?

Aparna: Sometimes you had to do films as a mainstream actress where you didn't like it and you were doing it just for the money. I did a film called Abhichar in Bengali, I didn't want to do it, so I asked for a huge sum of money. But they said yes, and so I had to do it. But I didn't like it at all, I hated every minute of that role, it was directed by Biswajeet Chatterjee.

Sunil: Biswajeet the actor, Prasanjeet's father?

Aparna: Yes he directed it.

Sunil: Your mother was cousin of a well known poet ..

Aparna: Yes, Jibananda Das.

Sunil: Did you write poetry too?

Aparna: Not really. I mean I wrote poetry like everyone does in their youth but it was nothing important. Jibananda Das was one of the great poets after Tagore and he was my mother's second cousin. He was also very close to my parents.

Sunil: Did your mother write as well (4)?

Aparna: Yes, she wrote short stories.

Sunil: Did you feel that you were not very successful in Hindi cinema?

Aparna: (smiling) I didn't try very hard, my heart was in Bengal. I always made my Hindi films for the wrong reasons. Like when I had an income tax installment to be paid or needed money for a car ... I never did a Hindi film for the right reason!

Sunil: Thanks Aparna ji.

PS: Actually I had prepared lot of questions to ask to Aparna Sen, but there was not enough time for a proper discussion. On lot of different things, I would have liked to ask more and understand more. However I was very much aware that in another ten minutes, Onir's new film "I Am" was going to start and we both wanted to see it.

And I was also a little overwhelmed by the idea of being with my teenage crush!

May be there will be another opportunity to meet her and to interview her with more in-depth questions. Inshallah.

Notes:
(1) Battleship Pottemkin and Ivan the terrible were both Russian films directed by Sergei Eisenstein
(2) Passion of Joan the Arc, silent film in French by Carl Theodor Dreyer,1928
(3) Teen Kanya: directed by Satyajit Ray, came out in 1961 when Aparna was 16 years old; the film was based on works by Ravindranath Tagore, it had three stories and Aparna played the role of tomboyish Mrinmoyee in third story, Samapati. On that same story, Samapti by Tagore, Rajshri films had made "Uphaar" in 1971 where the role of Mrinomoyee was played by Jaya Bhaduri.
(4) Aparna's mother was Supriya Dasgupta.

***

Remembering Naidu

2011-03-19T09:57:00.001+01:00

Naidu died on 15 March morning.

I had met Naidu only a couple of years ago. While planning for a workshop on mental health in Bangkok, someone had suggested his name. So we exchanged some emails. Then when I met him for the first time in Bangkok, I was immediately captivated by him. He wanted to be called only Naidu.

There are people who tread softly in life. Naidu was like that. Treading softly, always gentle, positive and understanding. He had that smile that spoke of a life of suffering, but he never talked of his own problems.

He advocated that persons with mental illness should have the right to decide and take decisions about their lives. Most persons in the workshop were not convinced. How can mentally ill person think and take decisions?

"All right, sometimes there is no choice and you have to safeguard the lives of the persons and of those surrounding them, their families and friends, so you make decisions for them, but it must be for a very limited time. Every one, even those who seem like they are having severe problems, have their moments of lucidity and they can understand and make their decisions. This is a human right of everyone that we decide about our own lives and they must also have it", he had gently explained.

He worked for Basic Needs an organisation based in Bangalore (India), and practiced what he preached.

We had continued to exchange emails once in a while, and I had met him twice more, in India. Last month, in our research project, he had decided to come and share his own experiences with persons who get convulsions. He had talked of his own fight for dignity and independence, after polio and convulsions.

Common friends told me that he had problems with his kidneys but he refused to have a kidney transplant and in the last days, he didn't want ICU, he wanted to be left to die peacefully.

I know Naidu that all those persons for whom you were a friend and patient listener, who matter so little for the society, they are the ones who will miss you most. I am happy that I had the opportunity to know you a little bit. Where ever you are my friend, I know you will continue to tread gently.

***

Different world views of human sexuality

2011-03-09T05:49:00.003+01:00

The dominent discourse on sexuality is the popular discourse that considers "male-female" sex as "normal" and is often homophobic. Alongside this dominant view of human sexuality, there have been and there are, other ways of looking at "normal" human sexuality, that are often ignored or forgotten today. This article attempts to look some of these differing world views of human sexualities.

Given the article's subject, there are a few explicit sexual references in it. If you feel offended by such words or discussions, perhaps it will be better if you don't read this article any further. (Below an image from erotic sculptures of Konark - Orissa, India)

***

The issue of human sexuality interests me for a long time and I have written many times about it. However, this specific article is result of a reflection following a talk given by Prof. Maria Grazia Maioli in the archeological museum of Bologna (Italy) in February 2011 on the "Lives of women in ancient Greece", that had many references to the ancient Greek view of human sexuality.

However, let me start this discussion with the "scientific" view of sexuality.

Modern or Scientific View of Human Sexuality: Alfred Charles Kinsey is considered the father of modern sexualology. A biologist, born in a devout Christian family, Kinsey started working on human sexuality in the nineteen thirties and produced different reports on human sexuality, including the Kinsey scale for measuring sexuality (from 0 to 6, where "6" is exclusively heretosexual, to "0" which is exclusively homosexual). Apart from the sexual behaviour represented in the Kinsey scale, his reports also touched on pyschological aspects of desires, sexual attraction and fantasy. (Image on left: Kinsey on the cover of Time magazine, 1953 - from Wikipedia)

Kinsey's reports became bestselling books and are supposed to have influenced the "sexual revolution" of 1960s and 1970s, especially in Europe and America. These reports were followed by countless researches and theories, that continue even today.

For example, Nancy Friday conducted research first on female sexual fantasies and then on male sexual fantasies, and wrote different bestselling books about these sexual fantasies including My secret garden (1973), My mother myself (1977) and Men in Love (1980). At that time, most people believed that there no such thing as "female sexual fantasies" and thus such research was important in changing public perceptions about female sexuality.

In an interview, she explained her work on female sexual fantasies, "I chose to write about women's sexual fantasies because the subject was unbroken ground, a missing piece of the puzzle...at a time in history when the world was suddenly curious about sex and women's sexuality. The backdrop was a widespread belief that women do not have sexual fantasies...are by and large destitute of sexual fantasy .. more than any other emotion, guilt determined the story lines of the fantasies in My Secret Garden...women inventing ploys to get past their fear that wanting to reach orgasm made them Bad Girls."

In her book "Men in Love" Friday also talked about "the male rage" provoked by the mother, the object of first love for the baby, who also stops them from touching their genitals and teaches that sex is bad:

He doesn't want to be like mother. His body, his anatomy, tells him he is different. He knows mother finds one side of him acceptable: the good boy. The other side is bad, dirty, sexual, wilful. This aspect must be hidden - but it is stronger, constantly threatening to overwhelm him. .. The predictament is agonizing. The boy wants sex but feels he is wrong to want it. Women have placed his body at war with his soul. .. How can a man not be in rage with members of the sex who make him feel dirty and guilty about the very desires they have gone to such pains to provoke in him.

Friday also looked at same-sex relations and considered homoerotic emotions as one of the "most highly charged and misunderstood themes" in human sexuality:

What I feel is more important than mere piegeonholing is the evidence, in my contributors' own words, of a new awareness among men that traditional msculine attitudes of isolation from and competition with all other men leads to an impoverishment of the possibilities of life; the strained, exaggerated effort to forestall even the merest suspicion that one might harbour emotional interest in another man is an artifical stance too burdensome to maintain.

The scientific view of sexuality as a continuum between hetero and homo sexuality, also takes note of transgender issues linked to mismatch between genitals and inner feelings of persons of being a man or a woman.

Human sexuality in popular cultures: Pupular cultures often reduce the debate on human sexuality to a "normal" heterosexuality of the majority and an "abnormal" or even "perverted" homosexuality of a small minority. Such popular views may be accompanied by laws that consider anything outside the heterosexual sex as being illegal, sometimes even punishable by death.

This popular view of human sexuality in large parts of the world has been influenced by views of sexuality in the Abrahamic religions (Christianity, Islam and Judaism). Through colonialization and cultural dominence of such thinking in the media, such popular views of sexuality are common even in those parts of the world that had their own specific ways of looking at it in the past. For example in the recent past, many Hindu religious leaders came out with statements condemning the decriminalization of homosexual relationships through a Supreme Court judgement, even though Hinduism has different narratives that take a more nuanced view of sexuality.

Sexuality in Abrahamic religions: Among the Abrahamic relgions, sexuality is seen as a moral issue with clear boundries between "natural" and "un-natural". In this view, sex is closely linked to procreation and thus closed between the boundaries of marriage between a man and a woman, where it must not be tempered with by using barriers of condoms or anti-conceptive pills. For example, the following excerpt from an article by Janet Price on a Catholic Education Resource centre website, lays down the basic idea of "God's view of sexuality":

Christian morality – especially sexual morality – is quite similar to natural or commonsense morality. One does not need to be a Christian to understand why certain sexual practices are wrong. Christians differ from unbelievers not so much in the understanding of what is moral as in their commitment to trying to live morally. A Christian understands that when he is doing wrong, he is not only violating good sense, he is violating God's law; he is failing to be the loving and responsible person, God made him to be.

In this view of sexuality, there are no variations, there is a narrow path of human sexuality, outside of which everything is "abnormal". Thus, sex outside marriage and sexual gratification without aiming for procreation, are undesirable. While homosexuality is not just an aberration, it is a sin against God's law, that needs to be suppressed by will-power and right thoughts.

In spite of opposition from conservative Christian groups, most countries in Europe, US, Canada, Australia, do have laws that accept a wider view of human sexuality.

Though conservative Jew groups, based on the traditional Judaism views, have also opposed homosexuality, Isreal also has progressive laws about human sexuality.

On the other hand, the situation of non-heterosexuals continues to be critical in most Islamic countries.

Alternate visions of sexuality: It was at Prof. Maioli's talk on women in ancient Greece that stimulated the reflections on the alternate visions of sexuality among different cultures. So let me initate this part with some of the things she told about sexuality in ancient Greece.

Prof. Maioli illustrated her presentation with some explicit images, mainly from Greek vases, and I am trying to sum the main points of her presentation from my memory.

She started by saying that there are very few women's accounts of their lives in ancient Greece - it could have been that in the past there were more accounts that have not survived to our age. On the other hand, there are images painted on the vases and there are accounts written by men. These accounts paint an account of Greek life before Christianity that is often not well known.

She showed a number of paintings to point out two kinds of women in the Greek paintings - wives and companions. Wives are always painted covered with clothes and placed in homes - sex with the wife is part of husband's duty and her main role is to have children. Companion-women called Etera, were for giving pleasure to men and Prof. Maioli showed images of young women learning to introduce objects in their vaginas to learn how to give sexual pleasure to men.

At the same time, images of nude women from ancient Greece show that artists were not very clear about female anatomy. For example, some vases show women with breasts going in two different directions. Prof. Maioli explained this by saying that artists were probably making these images from their memories and not by directly observing nude female anatomy.

On the other hand, ancient Greek vases are full of nude men, sometimes with erect penises and sometimes engaged in sexual acts. It was a patriarcal society, where men had community life with other men in common or public spaces such as gymns, baths and other community spaces, where wives were not admitted. The "eteras" were admitted in these mainly male spaces.

Images from vases also show that men in ancient Greece introduced their sons to older men and to sexuality in these community spaces. Prof. Maioli showed different images of vases showing young men being masturbated or fucked by older men. There were other images, that showed young men being initiated into sex with older "eteras" also.

The Greek idea of beauty was essentially male nudes, and they were shown with small penises. This is because of their idea that longer the sperm took to come out, the colder and less potent it became. Thus, small penise would mean quicker exit of sperm and thus more virility and potency. ((The image above right of an ancient Greek vase is from internet))

I am not sure if images of vases can be taken as accurate representation of social understanding of human sexuality of ancient Greeks or if it was a representation of life among certain section of Greeks. However, it does introudce a vision of a society that considers bisexuality as the norm, or at least acceptable. I was also wondering if the word "heterosexual" came from the word "eteras" or the women companions.

Obviously many of the things Prof. Maioli explained about ancient Greeks, such as fathers taking their young sons to older men or women for sex, would be today considered as horrifying crimes punishable by laws in almost all countries of the world.

Were such attitudes prevalent only in the past or did they continue to exist in the region till much later? I think that some hints to similar practices do come from the region.

For example, Nobel prize winner Orhan Pamuk in his celebrated and wonderful book, "My name is red" based in medieval Turkey writes repeatedly about a society where men seeking young boys for sex seems to be acceptable social practice, at least among some groups: ".. followers of the outlawed Kalenderi dervish sect, claiming to be on Allah's path, would spend their nights in dervish houses dancing to music, piercing themselves with skewers and engaging in all manner of depravity, before brutally fucking each other and any boys they could find."

Indian concepts of human sexuality: In India, ancient societies' ideas on sexuality, like those on so many other issues, can be understood through the ancient stories and myths. Sudhir Kakkar in his introduction to "Intimate Relations - Exploring Indian Sexuality" had written, "The spell of the story has always exercised a special potency in the oral-based Indian tradition and Indians have characteristically sought expression of central and collective meanings through narrative design. While the 20th century West has wrenched philosophy, history, and other human concerns out of integrated narrative structures to form the discorse of isolated social sciences, the preferred medium of instruction and transmission of psychological, metaphysical, and social thought in India continues to be the story."

Kakkar looks at books such as Manusmriti to conclude about the traditional views on sexuality in the marriage in the Indian subcontinent, "Physical love will tend to be a shame ridden affair, a sharp stabbing of lust with little love and even less passion. Indeed the code of sexual conduct for the householder husband, fully endorses this expectation."

On the other hand, books like Kamasutra and ancient traditions depicted on temple walls of Khujraho and Konark, represent a different and probably more popular version of beliefs about human sexuality.

Different Puranic tales present a view of human sexuality that is much more varied compared to popular perceptions of sexuality proposed by some of the Hindu leaders during debates on alternate sexualities. For example the tale of Shikhandi in Mahabharat, born as a daughter (but treated as a son and married to a woman), who later turns into a man, is a complex representation of transgender issues. The story of Manikantha in the Buddhist Jatak tales is about love between two men. The book, Same Sex Love in India (Penguin India, 2008), edited by Ruth Vanita and Saleem Kidwai, takes an in-depth look at many of these issues.

God Shiva is often depicted as Ardhnarishwara, where male and female elements are both parts that make one whole. This can be interpreted as sanction for male and female union through marriage, but it also means, presence of male and female elements in each person. (In the image, Ardhnarishwara view of Shiva).

Conclusions: Though popular discourses on human sexuality consider heterosexuality as "normal", ancient and scientific views on sexuality are/were more varied and nuanced.

In the same way, the concepts of gay or lesbians that have originated in the west, especially over the past century, seen almost as closed categories in terms of "either/or", do not match with alternative views of sexuality in the past, that looked at sexuality in a more flexible way, as variations in a continuum, rather than as fixed identities.

***

Rump steak, anyone?

2011-02-20T07:15:00.000+01:00

Raja Sen reviewing 7 Khoon Maaf on Rediff.com writes about Priyanka Chopra:

Eyes well up with hurt, thick lips quiver in pouty indignation, and subtlety is thrown to the hounds as the actress flounders, trapped inside a bewildering character significantly out of her league.. Priyanka tries her best, but is simply not a good enough actress to justify being in a role this nuanced and demanding. It is a fantastic character, one deserving of a Sofia Loren or a Penelope Cruz or a Waheeda Rahman, and try as Ms Chopra might, she never comes close to being convincing. She turns hints into signals, happiness into hysterics, her every movement an act. She looks her best when sternly strutting into a hospital, occasionally gets a line right, and her acting highlight comes with her resigned yet in-control body language as she sees off Annu Kapoor to his car. Yet these are but a few swallows, and she's an actress unworthy of this season.

If I was Priyanka Chopra, and I read a review like this, probably I would look for a hole where I can hide and lick my wounds. And, probably, I won't come out of the hole for along time. Fortunately for her, other film reviewers, though not very happy with the film itself, are not unhappy with her performance. Like Taran Adarsh on Bollywood Hungama who has written:

Always ready to accept challenges in her career [AITRAAZ, YAKEEN, FASHION] and raising the bar with her performances, Priyanka accepts the challenge to portray ages from 21 to 65 in 7 KHOON MAAF. It must've been an arduous task to get the different age-groups right, but she proves her infinite acting potential yet again. Known to be an actress who stays true to every character that she is portraying, Priyanka delivers yet another sparkling, award worthy performance this time. There are several love-making sequences with her husbands and Priyanka has handled those [bold] sequences without inhibitions... Ideally, I would've given a two star rating for this film, but I am going ahead with an extra star for Priyanka Chopra's sterling performance!

Other critics may not be so gushing, but they have liked PC. Here are some more examples of critics' opinions about PC.

Namrata Joshi on her blog on Outlook, writes: "Priyanka, confident but made to age abruptly with bad, patchy makeup... "

Mayank Shekhar on Hindustan Times is happy with her performance, "For Priyanka Chopra, who plays the Anglo-Indian protagonist, this is unquestionably a role of a lifetime. She has you by the eyeballs. So does most of the movie."

Rajeev Masand from IBN is dismissive towards the movie but accepts that PC tries her best, "Priyanka Chopra dives courageously into her role, sacrificing vanity and pride to play Susanna at different ages of her life and in often humiliating conditions."

Appreciating art, like the person you fall in love with, and probably like pretty much else in life, is something unexplicable, irrational. Therefore, even if the whole world including the professors of Pune Film and TV Insitute, give a gold medal to PC for her work in 7 Khoon Maaf, I think Raja Sen has every right to continue to feel that PC was not just good enough in the movie.

However, it made me reflect about the press coverage all famous actors and directors, sooner or later get and how they deal with it. For example, I remember reading some terrible stories about Rani Mukherjee some years ago. I also remember some of the reviews about Abhishekh Bacchan in Raavan and about Akshay Kumar in Chandni Chowk to China. Actually when they are praising you most, they are also getting ready to pull you down most brutally. Thinking of all the adulation Aamir Khan has received over past few years, I am just waiting to read the kind of bad press he is going to get, the day one of his movie is unsuccessful, how he doesn't understand movie-making, etc.

Everybody knows that movie business is a savage business. The industry forgets you, the day you stop selling. When that happens, film journalists are waiting, ready to pounce on you and sink their teeth in your flesh. The more successful you were, more vicious will be their attacks.

Of course it is not something new. Romans had the colosseum where you had to fight it out with the lions and talibans have public executions where you can take a stone and smash a person's head. All societies have such ways of public fun. We have our actors and directors.

However, I was wondering, how do these actors and directors deal with these kind of stories or reviews? Working in films is considered as glamour, with thousands (or is it millions) of hopefuls dreaming on the sidelines to become famous. But I think that it must be incredibly stressful.

A big high profile film coming out seems to me like a Board examination. Actually it is worse than that, as there will be different marksheets about the same work. Even if some give you a gold medal, there will be others that will fail you.

How would you deal with it? I can't imagine myself putting in months of hard work and then put myself with my butt in the air, so that critics can do their knife throwing practice on me, carving out rump steaks, if they so desire.

In my office, if I give judgements like this on my colleagues or subordinates, probably I will be hauled before a labour tribunal and told to pay damages. You are suppose to respect human dignity of your fellow workers. Even film critics must be asking for dignified treatment from their bosses and their colleagues, where they work. But all these rules don't apply to public figures and artists, who can be mocked at will, their work can be laughed at.

The more vicious you are in criticising, more people will come to read you. For all the frustrations of our lives, we need to see persons who can be kicked at till they bleed. If they are richer, more famous and more beautiful/handsome than us, the better we feel.

So perhaps the trick is not to take it too personally! That review is not about you. It is about us. Just chill and enjoy your fame while it lasts.

***

New humanism and role of multi-religious societies

2011-02-04T07:07:00.002+01:00

This article focuses on changes affecting the religious beliefs of people, that are shaping our world.

Introduction

Different forces are changing our world all the time. We make all kind of theories about these forces and how these are going to change our world and then something new comes and sends all our theories haywire. Not that it stops us from making new theories!

Over the past few decades, the forces of globalization and the changes in geo-political equilibriums with emergence of a multipolar world where China, India, South Africa, Brazil, Russia and many other countries of Asia, Africa and Americas are finding their voices, have also promoted wide social changes that could lead to new unpredictable scenarios.

The crises of raw materials and food on one hand and the dangers of environmental damage, vie for attention along with the advances in genetic mapping and manipulation, development of new technologies like nanotechnologies, the information revolution, etc. At the same time, the last decades have seen increasing polarisations in religious feelings in different parts of the world. These are among the significant forces shaping the world of tomorrow.

The factors that are influencing and shaping our world are so many and so different, that a wider view of everything and making predictions about future is probably unrealistic and foolhardy.

Three broad trends related to religions

I can think of three broad trends related to the principle world religions over the past 3-5 thousand years:

(1) Infinite variations in religious beliefs is common in all major religions of the world: Looking at the way different religions have evolved, it seems inevitable that each religion tends to develop branches that move in different directions. These religious offshoots can be more or less important over periods of times.

Sometimes these religious offshoots are in conflict with other offshoots, that means conflicts with persons of their same religions. Often each branch of the religion feels that it represents the "true" sense of that religion, while others are betrayers or imposters.

At other times, these offshoots, called sects or some times separate religions, can co-exist in peaceful harmony, and even try some kind of dialogue and collaboration.

No religious group can claim to be exempt from this general rule. In addition to differences between different sects or offshoots of a religion, additional geographical differences also develop, that differentiate people living in one place with those living in another country. For example, Catholics in Spain may have some differences compared to the Catholics in Philippines.

Some examples of different sects (or new religions) developing in a religion are:

The sub-groups among Hindus are innumerable, from Shavities, Vaishnavites, followers of Ram and followers of Krishna. Often the differences in religious beliefs about powers of specific deities, do not exclude respect and worship of other deities, so that fosters infinite variety of beliefs and "encroachments" in to other religious traditions.

Some of the more prominent sub-groups among Muslims include Shia, Sunni, Bohra, Ahmadiya, Deobandi, Wahabi, Ashrafs, Ajlafs, Sufi, Hanafi, Shanafi'i, Maliki, Hanbali, etc. The "distances" among some of them are considered big and thus some of them are not even considered as "Muslims" by other groups.

Some of the more prominent sub-groups among Sikhs include Khalsa, Amritdhari, Nanakpanthi, Sahajdhari, Akali Nihang, Nirankari, Namdhari, Radhasoami, 3 HO, etc. The "distances" among some of them are considered big and thus some of them are not even considered as "Sikhs" by other groups.

Similarly Christians include Catholic, Orthodox, Syrian, Jaocbites, Malabar, Methodist, Jehovah's witness and other innumerable groups.

I don't know all the details but I can imagine that Jain, Buddhist, Parsi, Bahai, Jews and other religions, all have some sub-groups.

(2) In all religions, some groups, especially the more orthodox and conservative among them, try to have a dominating role, claim to be the only real religion and dictate rules for the others: This seems to be another common feature of all religions, that more conservative groups among them provoke very strong feelings in their followers and they feel it like their life's mission to ensure that all others follow the "true" path and punish those who try to deviate from the path.

Often such groups come to use violence, verbal or physical, to impose their will on other groups. Usually, they also ask the State to use their religious principles to guide the laws of the country.

(3) Rise of a new humanism among a cross-section of persons in a wide number of countries, influenced by ideas of human rights: Over the past three decades, my work has given me the opportunity to visit a large number of countries in different parts of the world, and increasingly I have met persons of different religions, who share some common beliefs. They believe in terms of individuals' rights, irrespective of their religious beliefs, to live fulfilling lives with dignity.

Some times, their beliefs go against traditional religious beliefs of their individual religions, in areas such as role of women at home and in society, role of religion in the life, possibility of living in co-existence with other religions, role of religious education in their children's lives. Many of them look to and accept the basic principles of Universal Declcaration of Human Rights.

With globalisation and information technology, there is rise in opportunities for social interaction with people of other countries, cultures and religions. TV and films, newspapers and magazines, often talk about and show these relationships and interactions. For example, people from different parts of same countries or from different countries fall in love, some of whom, also marry and set-up multi-religious families.

I like calling this phenonmenon, the new humanism of religions. This new humanism is linked to a crisis of traditional religions, especially in industrialized societies that had strong economic development and a shift from rural to urban societies over the past couple of centuries.

I think that the rise of new humanism of religions is closely linked to the desire of domination by more conservative religious groups to impose their way of religious thinking on everyone. Communities and persons, who have held power for centuries are being threatened by the rise of new humanism of religions.

Challenges of orthodoxies for the future

Over the past couple of decades, slowly issues related to orthodox and conservative versions of Islam have occupied centre-stage of global debate. About 15-20 years ago, Afghanistan, Iran and may be Kashmir in India, seemed like the flash points of Islamic conservatives. Over the past decade, situations in Somalia, Sudan, Nigeria, Yemen, Pakistan, Bangladesh, Iraq, etc. has become more problematic , as country after country (or part of a country), adopts Shariat based laws. Invariably, in such places, communities are dominated by more orthodox and conservative elements and more progressive Muslims as well as minority groups of other religions, face increasing violence and marginalization.

Now as dictators that guaranteed some kind of check on radical Islamic groups in Tunisi, Algeria and Egypt, are being toppled and civil societies are hoping for more democracy, there are increasing fears of rise of these radical Islamic groups. I have heard of stories of violence and verbal assaults against Coptic Christians in Egypt. Situation in Pakistan, after killing of Taseer, seems to be getting worse. Thus fears among minority groups are running high.

M. K. Bhadra Kumar, scholar of political Islam, on Indian Punchline had recently written, "What happens in Egypt will determine the course of Middle Eastern history... Muslim Brotherhood is waiting in the wings as the flames of anger spread in the Middle East."

Many of my Muslim friends insist that Islam is a religion of peace and that Prophet Mohammed never condoned violence on the innocent. However, in the situation today, perhaps the real message of Holy Kuran does not matter. What matters more is how in country after country, the name of Islam is used to silence dissent, conformism to the ideals of "true Islam" proposed by the radical group is compulsory for everyone.

Conservative hardliners were always there in other religions too. Neocon Christians in USA, the conservative hardliner Jews in Isreal supported by groups in USA and other parts of the world, the supporters of Hindu rashtra in India, the Buddhist supporters of Singhalese forces against the Hindu Tamils in Sri Lanka, the examples don't lack. Conservatives of other religions were always there.

I don't know if the expansion of conservative hardliners in other religions can be attributed only to rise of conservative Islam. However, whatever, other reasons are there, the rise of conservative Islamic groups is going to strengthen this tendency.

What answers can we give?

I believe that we need to have robust examples of different models of religious co-existence. We need to show that conflict is not the only way and that new humanism of religious co-existence can be a better alternative for future of mankind.

The societies that are truely multi-ethnic, multi-cultural and multi-religious, especially India, need to support all progressive forces from different religions, in presenting alternative models of religious co-existence.

If we look back in history to the periods when conservatives of a religion dominated and influenced the whole world, probably we can look at the rise of orthdox Christianity in the period called as "the dark ages". It stopped human and scientific progress for hundreds of years and led to tragedies of inquisitions, crusades, annihilation of millions of indigenous people in different parts of the world.

The rise of orthodoxy and conservatives, would have an equally damaging impact on human rights, science and progress of millions who live in these countries and their impact will be felt in the remaining world. In the present age of information technology and globalization, how many decades or centuries would these theocracies last, who can tell?

John Butt, an Islamic scholar, in his article "A passage to secularism" in Hindustan Times of 27 January 2011, had written:

The havens of Islamic learning in India are still intact. They are vibrant, not politicised or radicalised. Some of them are admirably progressive, shunning the traditional abhorrence of secular subjects and incorporating them into their curriculum. Not only would students from Afghanistan be exposed to a progressive strain of Islamic learning if they were allowed to come to India for their religious studies, but they would also see religious education as it once was: learning not to fulfil any political agenda but for the sake of learning itself.

I have many Muslim friends from Indonesia, Bangladesh and Pakistan, who believe in progress and human rights, but I am afraid that in the coming future, their voices are going to be increasingly marginalized and it is going to be increasingly dangerous for them to speak of peace and co-existence with other religions, and to safeguard the human rights and civil liberties of many groups, especially women.

If these lead to reactions of more conservatism from other religions, we are also going to see even more conflicts.

Only India can have that strength with its 900 million Hindus, 120 million Muslims, 30 million Christians and millions of followers of almost every world religion, to oppose such a model of radical and conservative religions, with an example of progress, liberty and peaceful co-existence of different strands of religions, with equal dignity to other religions. But for this India needs to oppose the strengthening of conservative voices, and is that really feasible in the present political scenario?

M. K. Bhadra Kumar, scholar of political Islam, on Indian Punchline had written about the controversy related to Ghulam Mohammed Vastnavi from Deoband:

How nice if Pakistani madrassas had Vastanvis! Iranian madrassas are full of Vastanvis. How nice if madrassas taught management sciences and the scholars in Deoband ‘googled’ after their evening prayer and supper in the seclusion of their chambers in search of the mysteries of biochemistry... It is atrocious that Vastanvi has no defenders among our national leaders. We shouldn’t repeat the mistake that Pakistan made - remaining silent when we ought to speak. That the Muslims of India do not remain the pocket borough of self-seeking men and politicians and instead move forward is also a national issue. The onus is particularly on our secular political parties to help Deoband move forward with the times.

Given the situation of politics, probably we can't expect our politicians to take sensible action and a stand on progressive ideals. With the vote-bank politics that dominates India, it is going to be impossible to expect India's political leadership to show the required maturity. They have always bowed in front of conservative orthodoxies. This puts a special onus on civil society.

Civil society in India and other multi-religious countries, need to look for ways that show that different religions are not monoliths, but are full of diversity and different ways of interpreting the faith, are all equally important and legitimate. They have to fight against conservatives and hardliners of different religions.

It is only people and civil society that can find a way to ensure that rich diversity, millenniums-old Indian traditions of giving refuge to world's persecuted religions and its history of living together of different religions, can be safeguarded and shown to the world as an example of building new societies. Doing this is imperative to future of India. It will also be important to show to the rest of the world, that an alternative way of co-existence is possible.

***

Ancient world history in Indian scriptures - Historical events

2011-01-30T06:54:00.000+01:00

This is the third (last) part of an essay on depiction of world and Indian histories in the famous Hindi writer Acharya Chatur Sen’s book Vayam Rakshamah. The first part of this essay introduced the figure of Chatur Sen and his works. The second part of the essay explained the broad context of Chatur Sen’s writings.

All the descriptions given here are from Acharya Sen's work, based upon decades of studies of ancient Hindu sacred books.

Knowledge of the world in ancient India

Ancient people living in different parts of the world had knowledge of different groups of persons living in different parts of the world, and had visits and communications among them, according to Sen. Some of the geographical areas mentioned in the book and their old Indian names in ancient Hindu sacred books are as follows:

Jambu dweep: Mainland Asia
Ang dweep: Sumatra
Java: Yav dweep
Malay dweep: Malaysia
Shankh dweep: Borneo
Kush dweep: Africa mainland
Varaha dweep: Madagascar
Swarn dweep: Sri Lanka
Andhralay: Australia
Kolavarah or Ketumaal dweep: Norway
Aryaviryan: Azerbaijan

Origin of Clans that peopled India

According to Sen, the stories of different clans that later peopled India cover the geographical areas that start from northern India in the east and goes up to Gulf of Persia and the coast of Caspian sea in the west. In fact all the important clans that peopled India and many other countries started somewhere near Caspian sea around 4 to 5 thousand BC. This same area, that is today constituted by Armenia, Azerbaijan, Iraq and Persia, called Elam or Elavrat in ancient Hindu texts, continued to be important for the forefathers of the future Indians for about 1500-2000 years, that means till about 3000 BC. Even after this period, till today, the memories of those initial millenniums in Elam continue to be central in Hindu mythologies.

Many different clans of people who later grew as very different people, originated from the same groups of persons near the Caspian coast. Thus the three most important bloodlines that peopled India – Dev, Danav and Daitya, originated from the same family. Dev clans contributed to the Suryavanshi line of Aryans and Daitya clans contributed to the Chandravanshi line of Aryans. For the initial thousand or more years, there was constant inter-mixing between these three bloodlines, but later wars separated Dev group of people from the other two, who were jointly called “Asur” group of people.

There were other groups of people such as Garud and Naag near the Caspian coast and Pichash, Gandharav and Kinnar, in the northern part of mountainous India.

Original families near the Caspian coast and the first waves of emigration towards India

The story starts some where around 4 to 5 thousand years BC, at the beginning of Satyug, on the south coast of Caspian sea, the family of Swayambhu Manu. Manu had two sons, Priyavrata and Utanpaad. That land was divided into four areas – Sugd, Maru, Varvadhi and Nisha. Later on Harayu (Heart) and Vakrit (Kabul) also joined the western areas.

About 4000 years BC, Nabhi, grandson of Priyavrata moved east towards the area of Sapt Sandhu. Bharat, grandson of Nabhi, gave the name Bharat Varsh to that land. Descendents of Utanpaad also moved east towards Saptsandhu and later on, became the kings of this area, taking over from the descendents of Priyavrata.

Reverse emigration, back from Sapta Sindhu towards the Caspian sea

In a few generations, the families that had moved east lost contact with the families in the west. In any case, even in the west, families from the same forefathers, were fighting with each other for power and domination. Thus, children of Chakshuk Manu, a descendent of Uttanpaad line of family, with a kingdom in Sapt Sandhu, decided to go to the west and attack the kingdoms there. Five sons of Chakshak Manu - Atyarati, Jananpati, Manyu (Abhimanyu), Ur, Pur and Taporat, took part in the battle expedition to the west. One of the sons of Ur, called Angira, accompanied his father in the war. This expedition had success and they established kingdoms in different parts of the western lands.

Thus elder sons, Atyarati and Janapati settled in the central part. Ancient Persian history speaks of Manu as Manyu, while Greeks called him Maimnen. He built the city of Manyupuri or Susha. Ur dominated parts of Africa, Syria and Babylonia. Pur settled south of Caspian sea and gave his name to Persia. Taporat settled in Taporia region (Manjadiran). Angira went off in Africa.

Alborz mountain in Taporia region was considered as paradise. On the mountain lived Tapsi Vikuntha and his son Vaikuntha, and thus the area was known as Vaikunthadham in ancient Indian texts. The attack of the five brothers wreaked wide-spread destruction and the event is recorded in ancient Persian history as “destruction of paradise” and the five brothers were called Aahirman or Shaitan.

The big floods in the paradise

A few centuries later, about 3,200 BC, the big rivers in ancient Persia had huge floods, probably after the eruption of a volcano in the western coast of Caspian sea, near the city of Baku.

All the western part of Persia, and parts of Babylonia were submerged in water. Palestine, that is 6000 feet above sea level was also submerged. Only the high mountains reaching up to 18,000 feet were not submerged. These floods have been recorded in almost all the different ancient texts.

Accounts of Manu being saved by a Matasya (fish) in the ancient Hindu text Matasya-Puran, probably refer to saving of Dev clan persons by fishermen from the Caspian sea coast area.

Daughters of Daksha and their children

Shortly after the floods, important new clans were born that will have important impact on the whole region, from Africa in the west to India in the east. These clans came from the daughters of Daksha, from the clan of Swayambhu Manu.

Aditi, one the daughters of Daksha gave birth to 12 sons. Varun, the eldest son, established the Sumerian clan in Susha. In the lands laid dead by the floods, he built canals for draining the water and flattened the earth, making it fit for agriculture. All these works gave Varun the name of life giver or Brahma, as well as the lord of water. Varun's children took the name of Dev clan. They gave the name Ksheersagar to the bay to the south of their land (Bay of Persia).

Children of Vivaswan Surya, the youngest son of Aditi, established the Suryavanshi clan of Aryans, who occupied north India. Vivaswan Surya married Renu from the family of Bhrigu, son of his eldest brother Varun. Surya and Renu had five children - Vaivasvat manu, twins Yam and Yami, then, another pair of twins, Nasatya and Dasr (also known as Ashwini Kumars).

Growing up, Yam went to his uncle Varun, who made him king of land called Aavivard or Dozakh or Nark, a land that had been completely destroyed by the floods and thus, known as the "land of dead".

Other children of Aditi, such as Vasu, Maru, Bhanu. Ghosh, Sandhya, etc. gave rise to other clans. Rudra, an important figure in Hindu mythology in this line was born in the family of Vasu.

Another daughter of Daksha, Diti, gave birth to Daitya clan. A third daughter, Danu, gave rise to Danav clan. The society was matrilineal, that means only mothers name was important.

Initially all the clans were inter-marrying. But as time passed, the fights among different clans started, called Devasur wars.

Indra, born at the Caspian coast, slowly became friends with Varun and Dev clan. It was the time when writing of first Ved (Rigved) was starting. Varun's son Vashisht made some of the Richa (poems) for it. Indra asked his friend Narad, step brother of Vashista to make some richa about him. Later on other persons in the clans, when they heard the richa about Indra, asked for some richa in their names.

Chandra from the family of Bhrigu, fell in love with Tara, wife of Brihaspati, a priest of Dev clan and ran away with her. Brihaspati with help of other clans declared war on Dev clan, and Devs lost the war. Tara was sent back to Brihaspati, but she was pregnant with Chandra's son. When the child, Budh was born, Brihaspati refused to keep him and he was sent back to Chandra.

Migration of Aryas to India and attack on Sat Sindhu

Vaisvat Manu (eldest son of Vivaswan Surya) and Chandra, both decided to emigrate to the east, and together constituted the two main Arya clans in north India. Vaisvat Manu settled near Saryu river and started the suryavanshi clan of Aryans, while Chandra settled near the meeting place of the two rivers, Ganga and Yamuna and started the Chandravanshi clan of Aryans.

Some time later, Indra attacked Vritra, the king of Saptsandhu area from the Daitya clan. Though Vritra had good relationships with Dev clan, Dev clans chose not to interfere in Indra's attack. Vritra was killed by Indra, that led to the destruction of the major cities of Sapt Sindhu (the ruins of Harappa and Mohan Jo'daro).

A few centuries later, the main clans ruling in the western part in Elavrat, gradually became less important and were mixed up with other population groups.

Conclusions

This is just a simplified summary of Acharya Chatur Sen's theory of early settlements in ancient world and in ancient India, where waves of people came in from the west, spreading not just in India, but also inhabiting Indonesia, Malaysia, Australia on the east and Africa on the west. According to him, the different population groups such as Daitya, Danav, Naag, Kinoor, etc. all came from the same original families and separated after an initial period of inter-mixing lasting some millenniums.

Sen's history has three key events linked to India's inhabitation.

(1) The first settling of Sapt Sindhu, around 4,000 years BC and then, after some generations, return of some of these people back to west to the Caspian sea.
(2) The second is settling of Aryavrata in north India by Surya and Chandra clans around another 1000 years later.
(3) Some time later, there was the attack of people from the west on the kingdoms of Sapt Sindhu.

In Vayam Rakshamah, Sen also looks at the development of different clans of kings living in India, in Aryavrat and in the south in Dandkaranya and Dakshinaranya, that I have ignored in this article. For people interested in understanding more of Chatur Sen's theory of early settlements of people in what we know as India and middle east, read Vayam Rakshamah. It may not be a very interesting work of fiction, as far as the story of Polsatya Ravaan, but it does make for an interesting, if a little confused study on early Indian history according to the ancient Hindu books.

Ancient World history in Indian Scriptures - Context

2011-01-29T11:49:00.003+01:00

This is part 2 of an article in three parts, about the ancient world and Indian history in ancient Hindu sacred books, based on the works of eminent Hindi writer, Acharya Chatur Sen. Part one of this article introduced the writings of Sen. This second part examines the context of writings by Sen. The third part presents the events described by Chatur Sen in his book, Vayam Rakshamah.

All writers need to do research, when they are writing about something with which they are not familiar. Thus, for all historical novels, writers need to research that particular historical period. Probably Acharya Chatur Sen started his research when he decided to write about "Vaishali ki Nagarvadhu", or perhaps the research was started for some other book, and then it led to writing of this book.

If there was ten years of research in the ancient Hindu sacred books, you don't really see it in "Vaishali ki Nagarvadhu", because the book is true to its fiction form. The result of the long studies is reflected in the background and characterization, but it is not flaunted.

Six years later, in 1955, when "Vayam Rakshamah" came out, the situation had changed. The book is presented as historical fiction about the life of Raavan, son of an Aryan, Polsatya muni, and a Daitya girl. Yet, after the initial chapters, the book forgets about Raavan and starts with other stories about origins of different clans and their movements in different parts of the world. Entire chapters are devoted to explanations that have nothing to do with Raavan's story. In that sense, the historical research is not just for bringing authenticity to a historical novel, but is an integral part of the narrative, making it a mix of fiction and non-fiction. I can't say if it was because the writer was not able to control himself or it was a deliberate attempt to mix what he perceived as "real history" with the fiction of the story, so that it is read by larger number of persons?

In fact, while reading Vayam Rakshamah, at times I was feeling a little disoriented at the sudden intrusion of long descriptions of different clans and who married whom, etc. Sen tries to explain the history of world, how ancient people spread out from central Asia to Indonesia, Australia, Norway and central America. Another proof of this mixture between historical research and fiction writing is the publication of the companion volume with explanations about the research, something unknown in fiction world of Hindi literature.

Sen did not limit himself to study of ancient Hindu books, but also looked at historical and archaelogical publications of his time. In Vayam Rakshamah, he mentions about the findings and theories of eminent archaeologists and historians of his time like Dr D. Tera, Dr. Frankfort, D. Morgan, Dr. Landon, Sir John Marshall. Then he writes:

Now I am daring to contradict the theories of these archaeologists. I want to take the places described by these western experts such as Susha, Elam, Saptasindhu, Pralay and their descriptions of different groups of people living there, together I also want to take more disorderly descriptions in ancient books like Rigved, Brahman, Vishnu-Puran, Matasay-Puran, etc. Then on the basis of these considerations, I want to make some foggy word-pictures of pre-vedic times. I will describe these people who were living in those times, friendly or warring, their names, habitates and Jaati, as given in our Puran but that also find an echo in ancient histories of Persia, Arab, Africa, Misr (Egypt) and central Asia.

He links ancient Indian mythological stories such as that of Narsimha, Hiranyakashyap and Prahalad to the archaeological findings in Assyrians, that also talk of Narsimha, as shown in some images of engraved panels from Assyrian culture in the British Museum of London:

Some clarifications
Before proceeding to the descriptions of Sen's world history, it is necessary to make some clarifications. Acharya Chatur Sen was not a scientist or a historian, and the history he presents in Vayam Rakshamah has its share of contradictions, specially in terms of names of people and the timeline of when the events happened. This may be because the sources of his information are themselves contradictory.

Another problem is caused by persons of same name, who are apparently alive after events that must have taken centuries to unfold. This could be because they are using clan names, where same name continues though it refers to different persons.

Understanding the relationships between people is very difficult and Sen explains this a result of possibility of getting married or having children among different family members, including sons with their mothers or brothers with sisters. For example, Varun, the eldest son of Aditi is both, Surya's elder brother as well as his uncle (father's elder brother). The initial societies are described as matrilineal.

Timeline itself is a problem and Sen recognises it by saying that the times described in Puran are exagerated hundreds or thousands of times. He has resolved this issue by estimating the time of events described in different Puran during the first six generations of Manvanter (children of Manu, who had some kind of leadership role), and using that as a yardstick for calculating times of all other events. In this way, the period of what ancient Hindu books call "Satyug", is about 1300 years.

Sen has given names of different places that he talks about, asserting that similar names still exist in those regions but through Google map, I was unable to find those places. For example, Atri river in Aryaviryan (Azerbaijan) near Kashyap sea (Caspian sea) described by Sen is supposed to have given the name Atraman to that region, but I couldn't find any such river or place in Azerbaijan. This could be because Sen is taking names from Arabic or Persian sources while the names in English or other local languages of these countries may be different.

In the book Sen presents all the characters as ordinary living beings, though many of them are today known as religious characters or gods in Hindu mythologies such as Varun, Brahma, Vishnu, Indra, Narad, etc. Basing himself on ancient descriptions in the Hindu sacred literature, some of his characters seem to be in contradiction with their present images. For example, Indra and to a lesser degree, Vishnu, are both presented as clever and ruthless persons, who are willing to adopt any means to gain power and wealth. This could have another reason, why Sen was worried that some persons may not like his depiction of Hinduism in this book.

One final point about calling the texts consulted by Acharya Chatur Sen as "ancient Hindu texts". This is because these are part of Puran, Brahman, Upanishad and Ved, etc. the texts safeguarded by Hindu Brahmin traditions, though they actually talk of periods centuries before the establishment of "Hindu" traditions, in much later Aryan and Anaryan people in what came to be called Bharat Varsh.

He locates the origin of different groups of persons living in India to the region south of Kashyap sagar (Caspian sea), where he identfies geographical places that are part of Hindu mythology such as Ksheersagar and Vaikunthdham. He also explains the ruins of Harappa and Mohan Jo'daro as ruins from attacks of Indra on the kingdom of Vritra. The images below showing the seals from Harappa and Mohan Jo'daro are from British Museum in London:

With this background, now we are ready to move into the actual, though grossly simplified, descriptions of the world history and more specifically Indian history in Acharya Chatur Sen’s writings.

Ancient world history in Indian scriptures - Introduction

2011-01-26T05:53:00.015+01:00

This is first part of an article in 3 parts on ancient World History and Indian history. It looks at the ancient history of world and India, given in Hindu sacred books including Veda, Puran and Brahman stories, based upon the works of an eminent Hindi writer, Acharya Chatur Sen (1891-1960). Part 2 explains the context of writings by Sen, while part 3 presents the main ideas of world history in Sen's work.

Introduction to some works of Acharya Chatur Sen

Acharya Chatur Sen, a trained Ayurvedic doctor, was a prolific Hindi writer and published 186 books including 32 novels, more than 450 short stories, and many non-fiction books on themes as diverse as politics, history and Ayurveda. Apart from a strong interest in ancient Hindu sacred books, he also wrote about hisotry of Islam in India.

I have read two of his works related to ancient India -

(a) Vaishali ki Nagarvadhu (वैशाली की नगरवधु, The courtesan of Vaishali, first published in 1949 by J. S. Sant Singh and Sons Delhi for Hindi Vishwabharati) about a courtesan called Ambapali during the time of Gautama Buddha, a few centuries before Jesus.

(b) Vayam Rakshamah (वयं रक्षामः, We are Raksha, first published in 1955; from the edition published by Rajpal and Sons, Delhi 2009) about Raavan, the mythological king from Ramayana.

Each of these books carries a long list of ancient texts that were consulted by Chatur Sen for writing that book. Vaishali ki Nagarvadhu, the first book in this series, was dedicated to Jawaharlal Nehru and in preface of this book Chatur Sen had explained that though a work of fiction, the book was attempt to remove the "black curtian that has hidden the defeat of religion, literature, royal governance and culture of Aryas, and the win of progressive cultures of mixed races, during thousands of years, that have not been tackled by historians." He had also explained that writing that book had taken "ten years of research in the cultures of Aryas, Boddh, Jain and Hindus".

By the time, "Vayam Rakshamah" came out in 1955, Chatur Sen was 63 years old and not keeping very well. In the dramatic preface of this book, Sen declared that "he had put in all the learnings and knowledge, both emotional from his heart and logical, from his brain, into writing this book and he had no more left to contribute." About his own mental condition he had written, that like horses, bulls and donkeys, who can die while pulling heavuy burdens, he might also die because of burden of writing this book."

At that time, he was also worried that his depiction of ancient history of Aryas and other races may not be accepted easily as it touched on areas that can be seen as obscene. At the same time, he felt that he had to speak the truth as he had understood it from the studies of the ancient Hindu books:

In this book, I have presented the forgotten word-pictures of different human clans such as Nar, Naag, Dev, Daitya, Danav, Arya, Anarya, etc. from pre-vedic times, who had been seen through the coloured lenses of religion and mythologised into gods of the heavens. I have the courage to present them as human beings. "Vayam Rakshamah" is certainly a work of fiction, but at the same time it is the result of deep study of Ved, Puran, philosophy and foreign texts ... it the summary of my life's work.

This book was accompanied by an accompanying explanatary book, to justify and reference whatever he had written in the book, with notes from different sources that Sen had studied.

Upinder Singh in "A history of ancient and early medieval India" (Dorling Kindersley India, 2008) had written, "History is not one but many stories, only a few of which have yet been written. ... there are two parallel images of ancient South Asia - one based on literary sources, the other on archeology." About the ancient texts, Singh wrote, "Ancient texts are much older than their surviving scripts, and have alife of their own. They have grown and changed over time, and this process of growth and change - the period of composition - could in some cases have lasted for hundred of years before they were compiled or given a more or less final shape."

The descriptions of ancient Indian and world histories, from analysis of ancient Indian texts, have been attempted many times, by scholars from different disciplines, from India and many other countries. Continuing archeological excavations as well as new technologies such as satellite mapping imaging, have provided new corroborative evidences to the the different theories.

Still I think that it could be interesting to look at the conclusions about the ancient world events during prehistorical times, at which Acharya Chatur Sen had arrived through his decades long studies. I don't think that people have seriously taken a systematic look at the literary works of Indian authors writing in Hindi or other Indian languages, in terms of analysing their ideas and their implications.

This article is mainly based on the descriptions in Sen's book, "Vayam Rakshamah".

(End of part one of a three parts article)

Note: Special thanks to Sanjay Bengani and Sameer Lal for the image of Acharya Chatur Sen!

Progressive Muslims in Pakistan and India

2011-01-23T10:10:00.000+01:00

As we approach the Republic day, the long article of Ramnath Guha in the new issue of Outlook makes for sombre reading about threats to "Idea of India" and the state of India's nationhood. Guha always makes for very interesting reading, and though he seems to end on an optimistic note, I don't know how India can find a solution before the damage to its social and enviornmental fibre won't be irriversible.

However, it was something in the two articles related to Muslims in India and Pakistan that caught my attention, and is the focus of this post's question.

Mariana Baabar, in her article "The Flickering Flame" on the fear in liberal Pakistani society following the assassination of Salman Taseer, has written:

This question has again become a subject of fervent debate from the time Punjab governor Salman Taseer was gunned down and the shocking feting of his assassin, Malik Mumtaz Qadri, who was outraged by his victim’s support for amending the blasphemy law. For someone to be killed for an opinion, an idea, has jolted Pakistanis into reflecting over their journey backward—from liberating progressivism to stifling conservatism. Recalls journalist Adnan Rehmat, “In the ’60s and ’70s, you could even eat at restaurants during Ramadan and see women in saris and bell-bottoms in the bazaars. Burqas and beards were a rare sight.” The socio-cultural transformation has prompted many Pakistanis to think of emigrating. This sentiment was articulated last week in the Dairy of a Social Butterfly, a popular satirical column of the Friday Times. The Butterfly’s husband, Janoo, tells her why they should quit the country, “Tomorrow, someone could pass a fatwa against you for not covering your head. And when a grinning bearded murderer guns you down, lawyers will come and shower him with rose petals.”

In another opinion article on the website of Outlook, Yoginder Sikand writes in "Beyond Sachar" about the role of Muslim religious and civil-political leaders in the state of Muslims in India, a role that he feels was not sufficiently explored in the Sachar report, and writes:

In the wake of Partition of India, a large section of the then Indian Muslim leadership, consisting mainly of the landed aristocracy as well as the middle class intelligentsia, particularly in north India, where the bulk of the Muslim population was concentrated, migrated to Pakistan. The Muslims who remained behind were largely poor and illiterate, the vast majority of who belonged to the so-called ajlaf, descendants of ‘low’ caste converts, whose economic, social and educational conditions had not changed appreciably despite their conversion to Islam. With their political influence, financial resources and access to new forms of knowledge, the landed aristocracy and, especially, the modern-educated intelligentsia could otherwise have been expected to play a key role in promoting internal social reform among the Muslims, as some of them indeed had in the years before Partition. But with their migration to Pakistan, this was rendered impossible. The leadership vacuum created by their departure was soon filled by a different class of men—mullahs, representing a variety of rival Muslim sects, educated in traditionalist madrasas. Many of them, particularly of the Deobandi variety, had been close allies of the Congress party. Today, the vast majority of Muslim organizations that claim to speak for Islam and for the entire Muslim community are led and dominated by mullahs belonging to various sectarian groups—the All-India Muslim Personal Law Board, the All-India Milli Council, the two or more factions of the Jamiat ul-Ulema-e Hind, the Jamaat-e Islami, the Jamiat-e Ahl-e Hadith and so on.

Thus Sikand identifies, one of the reasons of the backwardness of Muslim leadership in India and its lack of sufficient social reforms, in the migration of more educated and liberals Muslims to Pakistan. Yet as Baabar's article points out, this did not help Pakistan to create a more reformed and progressive society. Why and how did that happen?

I feel that the problem could have been also in the decisions of the progressive and liberal Muslims to leave for Pakistan, because it underlined that their progressiveness and liberalism were less stronger than the idea that religion is more important in a society.

Once you choose religion over other human values, you lay the foundations of a society that is unable to rise above religion? What do you think?

A girl (drawing)

2011-01-07T16:32:00.000+01:00

After a long long time, I finally made a drawing.

There was a time, when I made drawings regularly and even tried with computer art. Then for the past 6-7 years, I had stopped drawing anything.

It is in ink on paper and then scanned. It is not bad and I am happy that even after so many years, I have not completely lost the skill!

OK, the belly button is probably inspired from Sheila ki Jawani, so what? BTW, what a stupid film is TMK, couldn't sit through it.

But do you like my drawing?

So much hoo-ha about a drink?

2010-12-22T08:21:00.003+01:00

Outlook has a long article on drinking and bars in India, and how the drinks culture has spread and changed in India over the past two liberalized decades. It made me think about differences in Indian and Italian attitudes towards alcoholic drinks.

I have a feeling that the attitudes towards social drinking in India are very much influenced by British-American attitudes towards alcohol. In the article in Outlook, Anvar Alikhan gives a list of characteristics of a good drinking place:

.. what exactly makes a good bar? It’s a complex, personal issue: what a 22-year-old girl would look for would naturally be different from what a 44-year-old male would want. However, certain basic, universal requirements generally apply, such as:

- First, a good drinks menu, with a sufficiently wide selection of good drinks, poured generously.
- There should be a great bartender. He doesn’t have to be a circus juggler, but he must be good at his job, able to mix interesting, innovative cocktails.
- Probably the single most important factor is that the crowd should belong to your “tribe”. Not necessarily people you know, but the kind of people you’d like to know. That’s what gives you a sense of belonging, and makes you want to come back here next time.
- The place must be 60 per cent full. Less than that and it’s uninvitingly empty; more than that and it’s too crowded.
- The service must be efficient, anticipative and unobtrusive. You shouldn’t have to keep waving out for a waiter.
- The music must be interesting, with a mix of familiarity and slight surprise. And the volume must be just right: not so loud that you can’t figure out what your companions are trying to say.
- Great lighting can make a huge difference to any bar.
- Comfortable chairs. Un-ergonomic furniture soon becomes a pain.
- The prices can be premium, but they should never leave you with a feeling of being ripped off.
- A distinctive character, a sense of history, or even a slight eccentricity always adds something special to a bar.
- Ultimately, no bar ever attains perfection. And if it did, it probably wouldn’t be any good anymore. Some small imperfection is always interesting.

My attitudes towards bars and social drinking are obviously influenced by my living in Italy, the original bar country, where there are bars at every corner and where in some areas, small kids, especially in rural areas, get to taste few spoons of wine from a very tender age, and where there are often discussions on nutritional values of wines and local liquers.

In Italy, when people want to go to a bar, they usually go to the one closer to their homes or their work places, or on the way from the home to the work-place, especially where it is easy to find a parking. Here, people go to the bar throughout the day - in the morning for a cup of coffee and a cornetto for breakfast, for another cup of coffee around mid-morning, for a sandwich for lunch or dinner. In all these occasions, some people will also ask for wine or other drink. Some times, usually in winter, some will ask for a drop of Grappa, the Italian grape liquer, in their coffee. So I feel that the relationships with the bars are very different from the ones described above by Alikhan, it is much more familiar.

Thus even attitudes towards drinking are quite matter of fact, and I have never heard of persons talking of good bars and bad bars. May be they talk of clean or dirty bars, or, they talk of friendly and unfriendly barmen/women.

The main differences between Italian attitudes and Indian (and British) attitudes towards drinking seem to be that in Italy, most persons drink wines every day with dinner, and on weekends and holidays, also during lunch. If you are invited by friends to lunch/dinner, you will get offered invariably some light appettizer drinks, then have some good wine with food and then finally have a selection of liquers for after-dinner drinks, that will usually end with a "digestive", that is a bitter tasting liquer with some herbs in it.

In a bar, in the evening, if you are with friends, you can try some exotic looking cocktail, for some social drinking. I think that women go more for this kind of drinking.

Beer drinking is not so common in Italy. Younger people drink it more. Some times, especially on hot days, people will offer you a bottle or can of beer, or you will order beer for drinking with your pizza. But most drinking is done with food or after-food and focuses on wines. I have also not seen persons drinking umpteen bottles of beer to get drunk, like it happens in Africa.

You hardly ever mix water or or soda or even ice in the hard liquers in Italy. I have yet to meet someone here who starts his drinks every evening, before dinner, with two or three pegs of hard liquer, usually whiskey, mixed with water/soda, accompanied by some snacks, that is so ubiquitous in India.

Most important difference in the attitudes towards alcoholic drinks between Italy and India, seems to be the aura of something bad or prohibited that surrounds drinking in India, in spite of the liberalization and changing attitudes in the recent years. The peripheries of cities like Bangalore, are full of seedy looking, dirty and ill-lit drinking joints, where you "hide" to drink. While in Italy, it is more of a common pleasure of life, taken for granted, sips offered to children and to growing up adolescents much like tea in India, and at the same time, that avoids hard drinking.

I have been fortunate with drinks, because invariably the first glass of anything remotely alcoholic is enough to make me sleepy, so usually I tend to avoid drinks. Having half a glass of red wine is usually enough for me! Drnking also makes me more melancholic and introverted. For me, a good bar will be where it is not too crowded, that has no loud music so that people can talk and that does not allow smoking.

Every country has its drink-culture and probably our colonial pasts mixing up with our specific cultural backgrounds, do influence those drinking-cultures. The Mongolian way of seriouly drinking vodka on every occasion or the Caribbean way of having rum or the German love for beer, are very different from the drinking cultures in India and Italy.

However, I think that I need to remember the Indian habits towards drinking when we have guests from India. This means that I must make sure to have whiskey, soda, ice, snacks, etc. and offer it for pre-dinner drinks. I usually forget it and I don't think that our Indian guests appreciate the Italian way of having some light appettizer, wine with food and an offer of post-dinner drinks or digestives!

Usually for an evening with friends, I would prefer to be with at home. We have a good selection of liquers from different countries. This way, no body tries to insist and force me to drink anything and at the end, I usually drink some wine and may be some digestive. And, best of all, after the evening is over I can go straight to sleep!

To conclude this discussion on drinks and bars, here are some of my pictures of pubs, bars, bar-restaurants from different countries of Europe:

Sonali and Roberto story - more details

2010-12-16T07:01:00.001+01:00

More than two years ago, in May 2008, I had written an article about the love story of Sonali and Roberto Rossellini. Following the first article, I received many emails from different parts of the world, some of which were from persons who knew other details about the story and shared those details with me. Thus, an updated version of the article was prepared in July 2008.

Over the past two years, my interest in the events linked to Sonali and Roberto story in India during 1956-57 has remained constant and I wish I could write a book on this story from Sonali's point of view. Some months ago, I did write to her daughter to ask if Sonali would agree to meet me, but I have not received any answer.

However, recently I did receive some more information about the days when Sonali and Roberto had come back from India and this post is about that new information.

***

A few months ago, a person shared some letters and other documents of Roberto Rossellini with me and gave me the permission to write about these.

The letters were written in November 1957, around the time when Roberto and Sonali had left India and were living in Paris. It was the time when their daughter Raffaella was born. The handwritten letters written in Italian are addressed to "Aldo and Giuliana", persons probably living in India at that time, who seem to be confidantes and friends with Roberto.

In one letter dated 17 November, Roberto excuses himself for not having written earlier "because he was being followed by journalists and photographers". He also says that he is preparing a return to India in the beginning of December. He mentions some financial problems. At the same time, he is "excited about restarting my life at 51 years".

He awaits anxiously for the arrival of documentary films from India for completing the work. He asks, "what does Jennifer say? .. What does Blitz say? He asks his friends to telephone (Rambir) Haksar to present his (Roberto's) apologies.

In another letter dated 7 December, it seems that Roberto's financial problems are continuing and he writes of selling his car. He seems to worry about gossip, "the truth is that people love to gossip and make things seem more drammatic, even when there is nothing to drammatize..". He mentions lack of news from "our lawyer in Bomaby" and he continues to wait for those "damned documentaries".

He also seems upset about reactions of certain persons "because I have separated from my wife? How does that concern him? ... I believe that people become easily hysterical, without understanding ... I don't think he understood what I had to go through to resolve the questions here."

He mentions a visit to Rome "for the separation from my wife".

Among the other documents that I have received, there are some telegrams from Roberto (in Rome) to hotel Suisse in Delhi. The telegrams mention Rambir Haksar and arrival of Mrs. Selznick (Hollywood actress Jennifer Jones who was married to director David Selznick at that time), who is arriving in India. Roberto asks in the telegram to make arrangements for her stay in Maidens (hotel in Delhi), avoid publicity and inform Menon so that Jones gets all assitance on her arrival in Bombay airport.

Among the papers, there is also a list of expenses for reimbursement for a total of 910 Indian Rupees, that includes the following items:
7 Rs for taxi on 29th October to film division
6 Rs for taxi for Indira Gandhi on 26 October
20 Rs for taxi to Palam for taking the monkey on 4 November (probably the monkey used in one of the documentaries)

Comments: I think that the expenses for reimbursement covering the period from 22 October to 22 January, relate to the period after Roberto's arrival in India in October 1956, when his love story with Sonali had not yet started or was just starting.

I am not sure about the telegrams concerning Jennifer Jones. Did she play a role in the documentaries made by Roberto in India? Was he planning to make a film with her in India, after completing the documentaries? If so, probably he was underestimating the strength of public scandal in India and didn't imagine that he would have to run away to Euorpe with Sonali? From the letter dated 17 November 1957, it seems that he was still hoping to go back to India in December.

Rambir Haksar, who was assisting Rossellini in India, mentioned in these messages, could be related (?) to P. N. Haksar, who was in foreign service in that period, and later became personal assistant to Ms. Indira Gandhi (?).

Pandit Nehru's daughter Indira, who had married Firoz Gandhi in 1942, had separated from her husband and was living with her father in Teen Murthy during 1956-57. That Prime Minister's daughter travelled in a taxi, is a reflection of those times, when security was not an issue and leaders were closer to the people. Her personal involvement in the supporting Roberto's visit, also reflects on the importance given by the Nehru family to Rossellini visit in India.

The letters do not mention Sonali nor the birth of his daughter in Paris in November 1957. This could be an indication of his relationship with Aldo and Giuliana, who were probably more informed about his business issues than personal issues. His mention of gossip in Blitz, shows that he was concerned about the Indian press. Blitz was among the most active Bombay newspapers of that time, protesting loudly about Roberto and Sonali love story, describing it as an attack on India's morality and asking for Roberto's expulsion from India.

***

When I had found that the famous Bengali actor and director Aparna Sen was coming to River to River film festival in Florence, I had immediately thought that she would know details about the Sonali and Roberto story. She is daughter of Chidanand Dasgupta, who was close friend of Satyajit Ray, and since Sonali's ex-husband, Harisadhan Dasgupta was also colleague and friend of Satyajit Ray, my conclusion was they all must have known each other. In 1956-57 when it had all happened, Aparna must have been 11-12 years old, so I had thought she will remember things from that period.

Aparna did confirm that her father and Harisadhan knew each other. She said that as a child, Raja, Sonali and Harisadhan's elder son, used to come to their house. But she didn't know much else. There hadn't been much discussion about this subject in her family in that period, and Harisadhan's family had been very discreet about the whole issue, so she couldn't say much about it.

You can imagine my disappointment!

***

Reliving teenage dreams in Florence

2010-12-09T08:34:00.001+01:00

Even after decades, can we ever forget those first giddy confused times, when our bodies changed, hormones were raging and suddenly we thought that we were in love with some one, and the world seemed stronger, sharper, more colourful?

And then, how does it feel when many years later, suddenly you find yourself sitting in front of one of your old dreams? It happened to me yesterday and I felt confused, stuttering and giddy, as if I had gone back to being sixteen once again.

But let me start from the other things, before telling you about my meeting with my teenage crush.

Yesterday, 8 December was the day of Rahul Bose and Onir's new film, "I am" in River to River film festival in Florence, Italy. River to River is the most important festival of Indian films in Italy since 2001 and is directed by Ms Selvaggia Velo. This year it has an important retrospective of Satyajit Ray's films.

Rahul Bose has five of his films in the festival this time - Split wide open, Every body says I'm fine, Mr. and Mrs. Iyer, I am and The Japanese Wife. I had already seen Every body says I'm fine and Mr. and Mrs. Iyer but still it was good to see them again.

I had not seen Dev Benegal's "Split wide open" and I loved it. It has plenty of scenes that usually create great scandals in Indian media including, plenty of Hindi cuss words, two integral nude scenes of Bose, a steamy sex scene and even a scene where the mumbai mafia don takes out his dick hanging it in Bose's face. So they must have talked a lot about this film when it had come out in 1999. However, I hardly knew anything about it and so had started watching it without too many expectations. If you have not seen it, get hold of a DVD and watch it.

In the picture above, Bose is answering questions by the audience after the film. Next to him are Selvaggia Velo, festival's director and the English/Italian translator (sorry for not asking her name).

I had a conversation with Bose, that focused mainly on his involvement in the NGO called The Foundation, and touched superficially about his films.

Coming out of hall, I ran into Rizwan Siddiqui and Vijay Singh. I had seen Rizwan's short film "Kharboozey" on 7th. Vijay introduced himself and told about his works including a film called Jai Ganga. I need to look for his works and see them. Rizwan lives in Lucknow and Vijay is based in Paris.

Then it was the time for the Italian premier of Onir's film, "I am". Here are film's director Onir and one of the actors, Rahul Bose.

The film is beautiful and as usual for Onir's films, has beautiful music. Made of four inter-related stories, characters from each story spill off into others, the film touches on some of the sensitive issues including child abuse, homosexuality, artificial insemination and conflict-religion issues. The stories are based on real life incidents. Onir was telling that it will probably release in India in February 2011. Don't miss it.

The cinema hall where they are holding the main festival, Odeon, is one of the historical old-style theater of Florence. Yesterday, for "I am" it was full.

Now about my coming accross one of my teenage dreams, Ms. Aparna Sen. Her "Iti Mrinalini" opened the festival and her "The Japanese wife" is going to close the festival today evening (9 Dec.).

I had read lot of her interviews and had thought of asking her a lot of questions. But in front of her, I felt confused and forgot half of my prepared questions. I don't remember what she answered and probably I was a very distracted interviewer, asking something, then interrupting her, and all the time sneaking looks at her! Hopefully she is used to men like me and didn't take me for being exceptionally stupid or clumsy.

The evening after talking to her, passed in a daze. Couldn't have asked for more! Thanks Ms. Sen.

If you wish, you can see Aparna Sen's Question-answer sessions after Mr. and Mrs Iyer at the festival on Youtube. On the same page, you can also find links to videos of Rahul Bose answering questions.

***

Circle of history

2010-11-10T06:19:00.001+01:00

A few days ago, there was an editorial in the French newspaper, Le Monde, that talked about exodus of christians from different countries dominated by Muslims. This editorial started from the news of an attack on a church in Baghdad, during which 50 people had died, most of them women and children, and it lamented the flight of christians from the very places where christianity had started.

About 50% of Iraqi christians have left the country in the last 20 years. According to Samir Khalil Samir, a gesuit priest from Egypt, in the last century, christians in Turkey have gone down from 20% of the population to 0.2% of the population, and globally in middle east, they have reduced from 15% to 6%.

Apart from the on-going conflicts in many countries of this region, the spread of more intolerant forms of Islam have contributed to this decline.

Religion, especially a conservative version of Islam, has become a key factor of conflicts in countries like Sudan and Nigeria. In most of these countries, the conservatives have occupied the centre-stage and speak more loudly, while the space occupied by moderates and liberals seems to have diminished.

There have been similar changes in Pakistan and Bangladesh. I remember reading a discussion among bloggers from Bangladesh, who recognized that Durga Puja celebrations in their countries have become rarer and more problematic as their societies are increasingly dominated by conservatives.

It also made me think of the on-going conflict in Kashmir, and the recent controversy surrounding the speech of Arundhati Roy.

I admire Arundhati Roy and I think that it is important that persons have the freedom to talk about uncomfortable truths, that we would rather forget or not see. In this sense, I share her anguish about the continuing lack of civil liberties in Kashmir, about the military rule that does not need to give any explanation or justify its brutality.

I think that power, that does not need to justify itself against people who have no way to raise up their voices or protest, invariably leads to abuse, repression and brutality. The examples of abuses by soldiers in Iraq and Afghanistan recently exposed on Wikileaks confirm this. Not just military, even children growing up in institutions in different cultures and religions know this very well, that pious and apparently kind persons governing them can also abuse their power. So it is easy to understand that the more violent components of military get an opportunity to express worst parts of themselves, protected by laws and their power.

However, I am not sure about the idea of "azaadi" in Kashmir if it means that the area will be ruled by more conservative and fundamentalist forces. How do you reconcile the contradiction between two ideals - the ideal of living with liberty and the right to self-determination on one hand; and the right to live in a country where people are free to wear what they want, for women to go to school and work, the issue of human rights as enshrined in universal declaration and that seem impossible in societies dominated by fundamentalists?

I raised this doubt to Dilip D'Souza, who answered that:

The point about freedom yearned for is that you can't second guess what might happen there afterwards. After all, Churchill believed that Britain would turn India over to half-men if they gave us Independence. White South Africa believed Mandela was a terrorist and there'd be widespread black revenge on the whites if they ended apartheid.

I agree with the examples given by Dilip, but it doesn't answer all my doubts. I think that he ignores the issue of religious conservatives holding power. As I understand it, Kashmir valley that is asking for azaadi, is a small place. I don't know if it is bigger or smaller than Bhutan.

I also agree that Kashmir valley needs freedom from the special laws that guarantee impunity to military, Kashmiris need azaadi from the omnipresent "occupying forces", but how do you make sure that they are not taken over by jehaadis and conservatives? How do you make sure that it does not become another Afghanistan or Baluchistan? Or we say, it doesn't matter to us, they asked for it, let them get out of it?

I think sooner or later, history will turn a full circle and more moderate and illuminated ideals of Islam will come back. The middle ages were dominated by fundamentalist christians who launched crusades, conquest of americas and inquisitions, but eventually rennaisance did win and in todays' world, conservative christians do not have that kind of influence or power. Similarly, one day this domination of fundamentalist islam will give way to liberal islam like the ones that continue to flourish in countries like India and Indonesia.

But till the circle of history completes this passage, how do you deal with regimes that restrict their people's lives? Do you just wait and watch? I am quite sure that the Western answers in Iraq and Afghanistan are not the right answers, also because they are tainted with self-interest of power, control and resources.

But is there another way, and should others intervene and how?

The cost of silence

2010-11-03T06:34:00.001+01:00

Certain areas of our history have become taboo. For different reasons we prefer to not to talk about them. Instead, only certain conservative groups and political parties can speak about those parts of our histories. But are there other costs to the society because of this silence?

Amitabh Bacchan and the Somnath ad

The angry reactions about it on facebook and blogs alerted me about the Somnath advertisement video of Gujarat Tourism. They also made me curious about the ad. So I watched it on Youtube and was wondering about the reasons that had provoked the angry reactions. I think that the reactions were not about what is said or not said in this ad, they were mainly about the motives behind it.

At one level, this ad can be compared to Obama talking about loss of American jobs due to outsourcing to India or China. Or it can be compared to the Italian northern league party that uses rhetoric and demagogy about “emigrants” to create fear about criminality and national identity. It reminds people about the threats faced by the Somnath temple some centuries ago.

At another level, the ad is a subtle threat, hidden behind nice words and glossy images. That threat is serious, if we look at the history of using such arguments and how such ideas have been used to justify events like the Gujarat carnage in 2002.

I can imagine the marketing managers and ad agency of Gujarat tourism, all very pleased with themselves. Their message is being spread by persons who like it and also by those who hate it. They must be hoping that in the end people will forget the controversy and remember some of those wonderful images of Somnath temple and more tourists will visit the state. Or they have done it on purpose to stir passions and make electoral gains.

Wider issues of discussion on history: However, I think that this episode points to wider issues of different links between history, politics and religion in India, that are not being debated very often.

Can we talk, discuss and argue about historical events including religious conflicts and understand their significance in India, without making it an accusation against one group of our people?

Language in pre-independent and post independent India

In the pre-independence era and even up to 1950s and 1960s, it was still possible to talk about historical events, without worrying if that was going to offend certain groups of population. Perhaps, it was because that people were clear in their minds that they were talking about historical events, things that had happened hundreds of years ago and these were not judgements about persons of specific religious groups today?

For example Jawaharlal Nehru in his "Discovery of India", first published in 1946 wrote:

About 1000 AC Sultan Mahmud of Ghazni in Afghanistan, a Turk who had risen to power in central Asia, began his raids into India. There were many such raids and they were bloody and ruthless, and on every occasion Mahmud carried with him a vast quantity of treasure. A scholar contemporary, Alberuni, of Khiva, describes these raids: "The Hindus became like atoms of dust scattered in all directions and like a tale of old in the mouths of people. Their scattered remains cherish of course the most inveterate aversion towards all Moslems." ... He met with a severe defeat also in the Rajputana desert regions on his way back from Somnath in Kathiawar.

Socialist leader, Dr Ram Manohar Lohia in his article "Hindu and Muslim" (Hindu aur Musalman, 3 October 1963 published by Ram Manohar Lohia Samta Nyas, 1993) had written (my translation from Hindi):

A common misunderstanding in the minds of both Hindus and Muslims is that Hindus think that for the last 700-800 years Muslims have ruled us, they have been cruel and despotic, and Muslims think that, even if those who may be poorest of the poor, for 700-800 years we had ruled and now our bad days have come. .. the truth is Muslims have killed Muslims. Killed, not in spiritual terms but in physical sense. When Tamur came and killed 4-5 lakh persons, among them 3 lakh were Muslims, Pathan Muslims who were killed. The killer was a Mughal Muslim. ... I want that everyone, Hindus and Muslims, we should learn to say that Ghazni, Gauri and Babar were bandits, who attacked us.

Not just about past history, even for more recent events like India's partition, and Kashmir issue, till seventies, there are countless examples of leaders, writers, thinkers from different sides of political spectrum, who expressed themselves in words that, if used today, would immediately provoke unease and sometimes even accusations of being a part of "fundamentalists" or "saffron brigade", because now those areas of our history have become "sensitive" or even "taboo".

Changing context and changing language

I don’t think that anyone would tell the Jews not to talk about holocaust or to the persons of African descent in the Americas, not to talk about slavery.

The medieval period has been an era of Christian fundamentalism. Think of crusades. Think of genocide of natives in Americas, think of Aztec and Inca empires completely demolished and destroyed. Think of “holy” inquisition in southern Europe, where Muslims and Jews were persecuted, tortured and killed, converted by force, their books and knowledge burnt, their temples and mosques razed to ground.

While it all happened in Europe and middle east, it was more or less the same time when Ghazni or other Turkish/Afghani invaders were raiding India, burning, looting, killing people and also destroying Indian temples.

On one hand, it is perfectly legitimate to talk about what happened in crusades, what happened to natives in Americas and about the tortures of inquisition in Europe. There are countless recent books and articles about it and if you talk about it, no one would dare say that you are anti-Christian or a Muslim/Jew bigot. But if you talk of what happened to temples, you could be looked at with suspicion. Why is that?

When and why this change?

All languages change with time and our way of talking about things changes. The fights for civil rights by the blacks in America and South Africa, the continuing fights for dignity by groups such as women and homosexuals and transgender persons, have all focused on words used to talk about them. The "illuminism" of concepts and ideas of human rights following the second world war, have all impacted on what we talk about and in which terms.

Thus, it is perfectly understandable that today anyone talking about groups of persons like women/blacks/gypsies/asians in an inappropriate language is seen with suspicion or distaste. It is perfectly understandable that persons using terms like niggers or cripples are told off clearly to mind their language. Thus, ways of expression that sounded perfectly reasonable thirty/fifty years ago, may be seen as problematic today.

But the change in India in not talking about certain parts of historical events, does not seem to be an issue of language. It is something else.

Thinking back of the events of the past thirty forty years, I think that part of the change may have come from the Khalistan movement in Punjab. It underlined the fact that India could fragment and get divided.

In his "Idea of India", Sunil Khilnani had written of the apparent conviction of the British and many other parts of the world that post-independence, India would break up in different states. However, till the Khalistan issue came up, while there were wars with Pakistan on Kashmir issue, and there were religious riots every now and then in different parts of India, I think that till that time, there were no real fears among Indians about a break-up of India, and it was the Khalistan movement that brought out this fear in to open.

The demotion of Babri masjid in 1992 and the subsequent bomb blasts in Mumbai, followed by more religious riots probably affected the nation's psyche more fundamentally. The Gujarat killings of 2002 with its state sponsored violence, were the final shock that told India that it was moving towards its doom. In this changed scenario, anything that puts into danger the unity of India has gradually become a taboo area, to be avoided at all costs. Thus, all violent traumas of our recent history are to be swept under the carpet, to be hidden away.

Religions and Indian thinkers

I have a feeling that the thinkers and philosophers in today's India would prefer not to talk about religions at all. For them religion and faith is a non issue, or at the most a private issue. Their distaste towards the more conservative religious believers of different religions is clear, though they are more controlled in denouncing the conservative groups among the minorities and much more vocal in expressing their indignation at Hindu conservatives. I remember an article of Ram Nath Guha in Outlook some years ago in this sense, asking us to be more aware and careful of fears of the minorities.

At the same time, past decades have seen increasing violence of certain conservative groups and the state seems unable to do anything to stop them. Thus persons burn libraries because someone has dared to write something about Shivaji or hound persons like Hussein for having dared to paint a naked Saraswati or in the name of Islam, MLAs threaten to kill Taslima on TV. Try to discuss multiple versions of Ramayana and people pounce on you for denigerating their religious feelings. Try to make a film about conditions of widows in early twentieth century and mobs will chase you away. Pose a question about a person called Mohammed in a question paper and they will cut off your hand and university will suspend you for hurting people's religious feelings. Have a negative Sikh character in a film and sikhs will protest. Talk about illicit relationships of a priest and church will protest.

The end result of both things is silence. You can't discuss anything that touches on religions. From the thinkers and philosophers, because they fear it will hurt the sentiments of minorities. From the conservatives, who have their versions of their religions and they dare anyone else to challenge those views.

Impact of this situation

Political incorrectness issue is especially serious in terms of Hindus and Muslims. Today it is politically incorrect to talk about Muslim invaders from Ghazni to Mughals. We can talk about persons like Akbar, if it is about Hindu Muslim unity, but it is better to avoid talking of Aurangzeb, and if you do it, it should be preferably in terms of “he was really not so fundamentalist as he is painted out to be, he was actually helping some temples”. And if we show Muslims killing Hindus and Sikhs in a film or a play, you should balance it by showing that Hindus and Sikhs were also killing Muslims at the same time.

To a lesser extent, similar problem applies to relations with other religions - especially Christians.

Thus, certain aspects of history have become personal property of Saffron brigade or radical Islamic groups – only VHP, RSS, some Maulanas/clerics or others of their side can speak about it and if you talk about it, you are naturally part of some fundamentalists.

Why is that? Why can’t we differentiate between the past and present? Talking about what had happened 400 years ago, doesn’t mean that as Muslim, Hindu, Sikh, Christian communities of today we are responsible of that past. In the history, terrible wars have been fought, terrible things have been done in the name of religion, but as human beings we are capable of changing, and today we can dialogue and reflect about such things without it necessarily reflecting on who we are today and what our religions are?

I also think that it is unfair to lot of persons, who are religious, but are not conservatives or fundamentalist in their thinking, who believe in multi-cultural India and have respect for all religions. Why should they be seen only as part of saffron brigade or Islamic conservatives?

I do believe that majority of people in India, be they Hindus, or Muslims or Christians or whatever religion, are sane persons, who believe in their faiths, but they also respect others, they also bow their head when they pass in front of another’s prayer place. It is a pity that they only have political parties to represent them who are either representing extremists of their religions or those who call themselves seculars but who do not understand or acknowledge anything related to their faiths.

At the same time, I think that cordoning off certain parts of our history, whether it is arrival or Aryans in ancient India or Muslim invasions of medieval India or partition of India in 1947 or killings of Sikhs in 1984 or killings of Muslims in Gujarat in 2002 or killings of Christians in Kandhamal a couple of years ago, does not help us. Silence does not help us.

Reality is never black or white. Reality is not made of one simple story of one killer and one oppressed. It has multiple stories, where religion is just one part but there are many other parts. If we can't talk about them, we are closing off our possibility to understand what happened and why it happened and how can we make sure that it does not happen again.

***

For what?

2010-11-01T17:33:00.001+01:00

A friend has sent this message about a consideration made by the Brazilian nobel prize winner Dr. Drauzio Varella:

"En el mundo actual, se estÃ¡ invirtiendo cinco veces mÃis en medicamentos para la virilidad masculina y silicona para mujeres, que en la cura del Alzheimer.
De aquÃ a algunos anos, tendremos viejas de tetas grandes y viejos con pene duro, pero ninguno de ellos se acordarÃ¡ para que sirven".

It means:

"In today's world, they spend five times more for virility medicines for men and silicone for women, than for curing Alzheimer. In a few years, there will be women with big tits and men with hard dicks, but they won't remember, these are for doing what!"

***

The two Nigerias

2010-11-01T07:51:00.002+01:00

There are two Nigerias in my mind.

One Nigeria has a big image problem. It is the land of repressive regimes and corruption. I didn’t even want to go to Nigeria and had tried my best to get out this visit.

The list of negative things about Nigeria seems unending. Long time ago I had heard stories about corruption in Nigeria. Then I had heard about the problems between Christians and Muslims and the decisions of Shariat Islamic courts that had mobilized the public opinion in the West. In Italy, there has also been a lot of publicity about Nigerian sex workers, and every time there is some story in Italian newspapers about sex workers on the streets, they invariably talk of Nigerians. Then over past few years, all kinds of email scams are attributed to Nigerians.

Yet, there is another Nigeria in my mind. I admire Nigerian writers like Ken Saro Wiwa and Chimamanda Ngozi Adochie. Thinking of the way Yoruba cultures have survived and grown in south and central Americas, I feel that Nigerian cultures must be among the richest cultures that developed in ancient world, though I do not know much about them. I think that in present day Africa, together with South Africa and Ghana, Nigeria has the most vibrant thinkers and philosophers (though I agree that probably there is an anglophone bias there in such thoughts).
***

The first look of the green mountains and hills surrounding Abuja as the airplane was preparing to land, was very nice. The airport was small for the capital of one of the most powerful African nations, but it was nice and clean. However, I was surprised by the insistent immigration officer, wanting all details of why I had come to their country.

Getting visa for Nigeria was no easy thing. I had to fill an online form, send all kinds of proofs and letters to justify my visit to the embassy and I was told, if they wish, I will have to go to Rome to their embassy for an interview. For all this process, it needed at least one month to get the visa. All this for going there for a five days conference organised by their Government!

After such a tough process for getting a visa, I was not expecting all the questioning at the airport. After the immigration, even custom officers wanted to know why I had come to Nigeria and how long I was going to stay. It was as if Nigeria does not want any kind of tourists or curious persons to come here, and all visitors are given this message.

Getting out of the airport, there was another surprise, more pleasant one this time. There were no anxious taxi drivers trying to rip me off, running after me. The person who was supposed to pick me from the airport was no where to be seen and I had walked to the taxi stand but there were no taxis waiting there for passengers. It was another sign that tourists and visitors without connections in Nigeria are not so many.

Anyway, soon a man came to ask if I was looking for a taxi and I could come to the hotel. The city of Abuja looked very nice with greenery, wide roads and many new shining buildings. The people were very nice, courteous. Going around seemed to be completely safe. In our international meeting, there were many Nigerians and it was a pleasure to make new friends, to talk to new persons, to discover their ideas and know about their work in different parts of Nigeria. Even the lady from the north, with her head covered, who had refused to shake hands with me, was not shy to argue about her ideas.
***

First three days were busy in the meetings, though I did try to click a few pictures from the taxi, while going from one place to another. Finally on the third day, I found some time to walk near the conference centre, which was not far from the cathedral of Abuja and from where, you can have a nice view of the beautiful golden domed mosque of Abuja.

I had just clicked a couple of pictures, when a man appeared, very angry, shouting at me. "Do you have permission to take pictures? Is it possible in your country to go around and take pictures like this?"

I was surprised. I couldn’t believe that taking pictures in Nigeria could be illegal and you need a permission to take pictures! The man apparently was convinced that all countries in the world have this rule and didn’t believe me when I told that I had always taken pictures in whichever country I went. My answers made him angrier, and soon things turned serious. He will call some special police called SSP or something like that, he told me, threatening that I will be put in jail and that my ignorance of the country’s laws was no justification for the crime I had committed.

Suddenly I was a little afraid. Their special police sounded like the Nazi SS. I quickly explained to him that I was there for an important meeting, I was invited by United Nations and Government of Nigeria, that later in the day I was going to speak in front of the first lady of Nigeria. That finally stopped him. How many pictures have you taken, he asked me. Just one picture of the cathedral, I told him meekly, trying to sound sorry for this serious crime.

"OK, go back straight to your meeting, I don’t want to see you around here", he glowered. And I walked back to the meeting with my tail firmly tucked between my legs.

Later in the meeting I asked one of the security persons preparing for the visit of the first lady, if I could take her pictures. He had smiled at me, “Yes of course. You can take as many pictures as you want. And don’t stay closed inside this meeting hall, our city is beautiful, go out and see some of its beauty.” I didn’t ask him if I could take pictures of their beautiful city or if I needed to apply to someone for permission!

I think that rules prohibiting photography on the street in todays' age are stupid. If I really want, I just need to fiddle with my mobile telephone and take as many pictures as I want. People with mobile phones are everywhere, even in Nigeria and I don’t think that security men in Nigeria can check and control each of them to see if they are really talking on telephone or taking pictures. Terrorist won’t come with fancy cameras to take pictures of cathedrals and mosques from different angles.

***

The minister for Women's Affairs, Ms. Iyom Josephine Anenih came to the meeting. I was impressed with her, since she seemed to know what she was talking about and had actually listened to the persons speaking before her.

Nigeria's first lady Dame Patience Goodluck Jonathan was supposed to inaugurate the meeting but she couldn't come. After a few hours, a group of wives arrived for the inauguration, including wives of head of senate, wife of head of defence services, etc. but the first lady was not there. It was a bit surprising to hear that the first lady had been ready for hours waiting for the permission "from the Council" for coming to our meeting but she didn't get the permission!

A first lady needs to get a permission from a Council (was it an euphemism for her husband, the President?) to come to a meeting to inaugurate it?

In the evening, the Minister insisted to send her car to take us to the airport. Her car was accompanied by a police car with sirens and flashing lights. It was the first time, I was travelling like that. Needless show-offs, I had thought. However, the night traffic on the road going to the airport was terrible in many places, jam packed with cars, people eating or buying things from roadside markets. Without the Minister's car, probably we wouldn't have made it to the airport in time!
***

The ancient cultures of Nigeria, the Yoruban myths and stories, have they survived in today's Nigeria? The country seems divided among evangelical churches and islam, and I have no idea if the ancient religions have any relevance in today's Nigeria. The question came to my mind many times but I had no opportunity to ask it to someone.

***

Nigerian email hackers have souls

2010-10-22T06:40:00.000+02:00

Tomorrow morning I am leaving for Nigeria. I was wondering if I should take my laptop with me or if it was better to leave it at home? In my mind, Nigeria is full of hackers who can steal things effortlessly from your computers just by looking at it! Then I received an email and it changed the way I look at Nigeria and Nigerians.

Yesterday I received a "different" spam message from alicesary2(at)gmail.com. It made me aware about the tough jobs poor email hackers in Nigeria have to do. Sending countless emails to people who don't believe in their crying stories, about being stranded in foreign lands needing emergency money or widows of millionnaires wishing your help in getting at their millions, must be tough and job-satisfaction must be low, apart from pangs of guilty-consciousness for duping poor sods who believe in fairy tales.

OK guys, next time I put your message in the dump-box, I won't curse you, I will smile and think about your tough lives! Here is the message:

Hello Dear,

Since you aren't falling for my African romance scam, let me be up front with you. Because I am actually a Nigerian man, you owe me something. I am entitled to reparations from the rest of the world, including you, due to the misdeeds of my forefathers who sold their family members and neighbors into slavery.

I am also entitled to handouts since my nation is rife with corruption and graft and has no hope of ever creating a decent civilization for itself. Since you have not sufficiently helped us, that is your fault, not ours.

Most of all, you owe me for all of your unfounded prejudice against us.So start paying up now, by Western Union. I will accept $12,000 USD from you over a one year period in monthly installments of $1000 USD.

Otherwise I will emigrate to your country and never cease to be a social problem for you. A word to the wise is sufficient.

Regards,

"Alice Sary", as good a name as any

God of Goldilocks

2010-10-01T07:08:00.000+02:00

This week's Astrophysics journal has the story of a planet going around a red dwarf star, 20 light-years away from the earth.The planet has been given the name "Gliese 581g", and someone with lot of imagination, has converted the final and unimaginative "g" of the name into "Goldilocks".

It seems that Goldilocks can be a planet suitable for life similar to our earth, "the right size and location for life". May be all those scientists can take a break and need not worry about finding proofs of life on Goldilocks, I can already confirm it. There is life and there is God on Goldilocks, I know it.

Let me try to explain my view.

Scientists have already found that all matter is made of sub-atomic particles, that are in constant motion. Between our world as we see it and the sub-atomic world, there is such an immense distance that human imagination is not enough to understand it. In CERN near Geneva in Switzerland, scientists are trying to break down the sub-atomic particles to find out their compositions. I believe that sub-atmoic particles are made of ultra-sub-atomic particles, and distance of proportions between two groups of particles is as big or may be bigger than the distances between our world and that of sub-atomic particles.

In the same way, I believe that we are the sub-atomic particles of the universe, and may be our universe is sub-atomic particle for other bigger universes. For me, life is the constant motion of the sub-atomic particles, that is such that according to quantum physics it can be in more than one place at the same time. This life force joins all of us, humans, animals, plants, mountains, rivers, oceans, space, planets, galaxies into one. This super-consciousness is God.

It is for this reason that I like the ancient human's ideas of gods like mythical creatures, humans and demons and animals all combined like the mythical creatures on the Buddhist temples in Vietnam, like Ganesh in India, because these give an idea of unity of life beyond the apparent differences in our forms.

Scientists say that all our cells change, some die and others are born every minute, every day. Every time we breath, new atomic particles enter our bodies, mix with particles that make our body and some go out with our breath. We are being renewed all the time. Think of a being on Goldilocks, millions of years ago - its atomic particles mixed and travelled in space and have arrived on earth and have entered your breath. Goldilocks is here, inside you, inside us.

Must see places in Bologna

2010-08-09T20:56:00.001+02:00

Are you planning a visit to Bologna and would like to know what places you should visit? Or, you have looked at the tourist guides, but you would like some thing more? Often people coming to Bologna ask my advice. Naturally my advice depends upon my interests. When I visit a place, I like understanding about local history, and arts. I also like visiting any sites of archeological interest. This list reflects these interests.

Places to see near Bologna:

Let me start with two places that are not in Bologna but are very close and can be a great for a half day trip: Marzabotto and Dozza.

(1) Marzabotto is a small town, to the south of Bologna, at the foothills of Apennine mountains. Marzabotto is a stop on the Bologna-Porretta train line and there are frequent trains from the Bologna railway station.

On one of the hills called Monte Sole, not very far from Marzabotto, during the last phase of second world war, there was a massacre of civilians by German troops. Between 29 September to 5 October 1944, 770 civilians were killed including 216 children, 316 women and 142 elderly persons. You can still hear echoes of that massacre in the ruins of houses and churches on Monte Sole.

However, the place I would like to suggest you to visit is the Etruscan necropolis, close to the city. Here was one of the largest Etruscan settlement in this part of Italy and its pre-roman ruins are breath-taking including the strange tombs with round stones. Close to the necropolis, there is an Etruscan museum.

(2) The second place, outside Bologna but not very far, that I would like to suggest for a half day trip is medieval town of Dozza. It is to the east of Bologna, on the road going towards the seaside towns of Rimini, Riccione and the small mountain country of San Marino. Located on a small hill with a medieval castle, surrounded by gentle hills known for their San Giovese vineyards, Dozza is like a small jewel. Some decades ago, the old city decided to reinvent itself by inviting artists from different countries to come to the city to paint or to draw murals on the houses. Over the years, a large number of houses in the old city present those artwork in a permanent open-air art exhibition.

Walking on the cobbled streets, surrounded by colourful paintings and artwork is a wonderful experience. The basement of the medieval castle of Dozza holds the regional Enoteca, vine tasting and selling centre with the possibility of trying some of the best vines from Emilia Romagna region.

To go to Dozza, you can take a bus going towards Imola from the regional bus station of Bologna, not very far from the central railway station.

Places to see in Bologna:

Now we come to my favourite places in the city. These places may be mentioned in some tourist guidebooks but usually these are not considered important. Some of them may not be there in the tourist guidebook, or at least not in the way I want you to look at them. I am going to start from the southern edge of the city and work up my way towards the north and east. Thus the order of the places I am suggesting is geographical and not because of their importance or beauty. Most of these places do not require a ticket, they are free.

(3) Third place on my list is a hiking trip near Parco della Chiusa (Parco Talon), a huge park and protected forest around a small dam on the river Reno located in Casalecchio di Reno, a suburb on the southern edge of Bologna.

Take the road next to the church, without entering the Park and walk up. This place has bomb shelters from the second world war, when many persons from Bologna had taken refuge there. In two minutes you will find yourself in a protected forest and the first of the “cross-stations”, the small altars along the mountain track to commemorate the 12 places where Jesus had stopped before his crusifixtion.

The hiking trip is for following the trail of the cross-station altars to reach the San Luca church at the top of the hill. Views from the top are beautiful and hike itself, in the middle of protected forest area is wonderful. At places the climb is a little steep, but for most parts it is fairly easy. Remember to wear sturdy shoes, take a wind-cheater or a jacket with you and do it in company, don’t do it alone.

For coming down from San Luca try the stairs and the covered archway that starts from the city centre and goes up all the way to the church.

To reach Parco della Chiusa, take a bus like 20 going towards Casalecchio and get down at the bus stop just after the park.

(4) Fourth place on my list is the Certosa cemetery near the city stadium. The 2000 years old cemetery is built on an old Etruscan archeological site and requires at least half a day for a proper visit. It is divided into sections and is full of “monumental graves”, graves built like monuments with beautiful sculptures representing ideas and fashions of different historical periods.

It is like a huge open air museum. I have been there many times, but still there are parts of the cemetery that I have not yet explored.

To go to the cemetery, take any bus going towards the stadium (14, 20, 21, 89, 94) and get down at Certosa.

(5) Fifth place on my list is the old port of Bologna, that goes back to the time when the city was criss-crossed with canals. After the second world war, unfortunately most of these canals have been covered for making parking places and roads.

Inside the old city, there are a number of places where you can go down for an underground visit to the old canals including some Roman ruins. Usually you need to book these tours in advance and pay for them. However, the place I am suggesting is just outside the old city and here the canal comes out in open.

You can start your visit from the corner between Via Minzoni and Viale Pietramellara, the circular ring road surrounding the old city. Here you can see the Salara, the salt house of the old port. It now hosts the Bologna Gay, Lesbian, Bisexual and Transgender (GLBT) centre with a wonderful library on GLBT themes and a very lively restaurant in the basement, inside the moat, venue of many cultural events in the evening.

After the visit to Salara, we need to go to the old port. The ruins of the main port are close to via Gagarin. You can take bus 11A or 11B going towards Via Agucchi and get down in Via Gagarin and look for the canal. On one side of the road, next to the canal is Villa Angeletti, a beautiful park. On the other side, there are apartment buildings and an unimportant looking small track that goes along the canal. Take this unassuming track and a 5 minutes walk will bring you to a wonderful place hidden from the main road – the ruins of the old port.

Behind the port, the canal is divided into two parts with a long and narrow island between the two sides. Stairs go down to the island and is a wonderful place for a walk and for bird watching. If you feel like it, you can even walk along the canal to the “chiusa”, the place where boats were lifted up for moving in the canal. You can also visit the industrial museum close by.

(6) Now we start moving towards the centre of the old town and I suggest a stop at St Francis church at Piazza Malpighi. One of the earliest buildings of French gothic architecture style in Italy, it was damaged during the second world war and you can make out the repair on its façade. It was used as a customs house during Napoleon’s occupation of Bologna in eighteenth century. Used as a meeting place for the arts students in medieval Bologna, it is worth visiting for the graves of law teachers. There is a wide variety of statues, lying down, busts, reading a book and many more, above the graves. There is the grave of a heretic Pope, Pope Alexander V, also known as Anti-pope. The slender bell tower is very beautiful.

The cloister of St Francis church has one of my favourite engravings of a classroom scene from medieval Bologna. It shows that bored teachers and playful students haven’t changed after so many centuries.

(7) From St Francis church let us now move towards the central city square, Piazza Maggiore. Just let me mention the wonderful Sala Borsa, as you enter the square near the Neptune statue. Sala Borsa’s last incarnation was as the Bourse or the share market, but before that it was a general market, a park with a water reservoir and fountains, a botanical herbal garden of monks and even before that an old inhabited site with two thousand years old Roman ruins.

Sala Borsa now holds the central library of Bologna. Its wedding cake like balconies with a beautifully painted roof is worth a look. But even more important is to look down through its transparent floor, where you can see the old ruins from different archeological periods.

(8) After Sala Borsa, enter the Palazzo d’Accursio next door and walk to the wonderful stairs at the back, that were made for horsemen to gallop up the two floors without slipping. Go the second floor for the Municiple art collection of Bologna. The second floor main hall is wonderful with its frescoes in different shades of browns. Take a look at medieval frescoes in the Sala Farnese and you will feel like standing there and gazing at them endlessly. (If you have problems in climbing the two floors, you can look for the elevator).

However, don’t get lost with Sala Farnese, remember to go to the Municiple art collection (you will have to collect a free ticket). If you don’t have the time to go through all the collection, ask one of the volunteers there to guide you to the Pelagio Pelagi collection. This rich nobleman of Bologna has left his art and sculpture collections to the city and a key part of his collection are his own works. I love his paintings and I think that he merited more appreciation. Probably he was dismissed for being a “rich art lover” and never got his due as an artist.

(9) After you are done with admiring the square and the cathedral, I suggest that you move to Santa Maria della Vita church on Via Clavature, 5 minutes walk away from the square. This church was part of the oldest hospital in Bologna and you have time, you can take a look at the old hospital museum next door. But don’t miss the “ugly Marias” of Bologna inside the church, in a side room, that can be reached by small stairs next to the altar. These are a set of terracotta figures made by Niccolò dell’Arca showing the dead Christ and the grieving Marias (Mary, Christ’s mother and Mary Magdalena), their mouths open in a silent scream.

They are incredibly moving, though Bologna men are known for calling any ugly looking women as “like the ugly Marias of Bologna”.

(10) The next on my list is the small St. Cecilia chapel on Via Zamboni, 10 minutes walk from Via Clavature. You will see the faded frescoes on the outside wall of St. Cecilia church and underneath the archway, desperate looking signboards asking you to visit the chapel. For once, it is not a ploy to lure unsuspecting tourists to some mediocre sightseeing visit. The chapel is worth a visit and it is a pity that it is so little known.

If you follow the signs and go through the side entrance, you will find yourself in a passageway with a small door pointing towards the chapel. The shock when you enter the chapel after such unassuming entrance is worth the visit. The bright coloured frescoes covering all the walls are like a hallucination. It is a small chapel and yet the quantity of images and colours it contains is very impressive.

(11) Now we move to my last stop for this Bologna trip. This is another climbing trip. Walk back to the twin towers in the centre of Bologna and enter the tower of Assinelli. There is a three Euro ticket and the climb up the narrow winding stairs is tiring. Every now and then, depending upon the state of your lungs and body weight, you will need to stop, catch your breath and look out of narrow windows at the panorama of Bologna.

But the view from the top is really great, it is literally breath-taking, and it makes you understand why Bologna was called the city of towers. Most of the towers are gone now, but still hidden among the buildings, there are enough of them to justify this name.

If you are in Bologna on a snowy winter day, the view from the top becomes even better with snow covering the roof gardens of old city.

Conclusions:

There are many more places that I love in Bologna. When I had started to write this post, I was thinking of mentioning seven best places, but I just couldn’t decide which ones to leave out. However, I can easily add another 11 places, and I am sure that there are many more things to do in Bologna, that I still need to discover.

If you do come to Bologna and this post is useful in some way, please do remember to tell me about it.

You can also download a PDF version (without images) of this post for printing and carrying with you to Bologna.

The hero and the villain

2010-07-23T05:07:00.001+02:00

I like mystery stories in books and films. When you start with them, you already know that the author/director is going to plant red herrings along the way, and you have to constantly second guess them, and not to get distracted. Finally when you are able to guess the plot and the mystery near the end, or when the author/director manage to surprise you in the end, it can be very satisfying.

In Ravan, director Mani Ratnam behaves in the same way. He makes you think that you are going to watch a certain kind of movie, while showing you a completely different one.

Yes, finally I saw Mani Ratnam’s Ravan. And I loved second guessing his motives while making this movie, and I loved that he managed to surprise me in the end.

The reviews of the film were so harsh, especially about Abhishekh Bacchan. They said things like “he has single handedly destroyed this film”. Some people have even watched both the versions of the film (Tamil and Hindi) and are all praises for Vikram in the Tamil version, and thus, the condemnation for Abhishekh Bacchan seems even harsher.

I am not very fond of the Junior Bacchan. But after reading all those reviews I was left wondering if Abhishekh was so clearly bad in that film, how come the director and the different technicians couldn’t make it out while they were shooting the film or editing it? After watching the film, I feel that Abhishekh was good in the film, not exceptionally great, but good enough for Mani to plant his red herrings and create confusion.

For the last few years, I find difficult to sit through most bollywood films. So, after reading all the reviews and comments about Ravan, I had first thought that I will not watch Ravan. Then after some time, I thought about Mani's other film, Yuva. I had loved it and I had loved Abhishekh in it, so I decided that I had to find out for myself, how could both Mani and Abhishekh get it so completely wrong like the reviews seemed to suggest?

I didn’t like the beginning of Ravan. A collage of shots mixing up Beera (Abhishekh) standing on the top of the cliff, the policeman (Vikram) giving the speech in some military academy kind of place and the porcelain beauty (Aishwarya) on the boat getting kidnapped, looked pretentious and tiring. Perhaps Mani sir is too high on pretentious camera angles and confusing techniques, and that is why ordinary viewers have been put off by this film, I had thought.

Yet, within ten minutes I was hooked by the film, and watched it till the end without feeling bored for a moment. I think that it is a clever film with Mani Ratnam playing with the human biases and using them to cheat & confuse the viewers. Very thought provoking. However, may be I can understand, why it may seem off-putting and tiring to most viewers.

The archetypal revenge stories of Bollywood: The basic story of the film is nothing new and has been shown many times on Indian screens in many variations.

The revenge story involving cops has two main versions:

(1) Poor ordinary man and the corrupt cop story: The poor good guy is the hero and corrupt power-mad cop is the villain. The villain kidnaps and rapes the good guy’s sister/wife and the good guy takes up arms for revenge. At the end of the film, the villain is thrashed, jailed or killed.

(2) The honest cop and cruel ganglord story: An honest cop is the good guy. Somehow he manages to irritate the hoodlum. For revenge the hoodlum decides to teach the policeman a lesson and kills his family or kidnaps his wife/sister and rapes her. The honest police officer, goes after the hoodlum and in the end, kills him.

Mani takes these two versions of the story and mixes them up. The film starts as the type 2 story, that is “honest cop versus cruel ganglord” story, with kidnapping of honest cop’s (Vikram) wife (Aishwarya) by the cruel ganglord (Abhishekh). Almost halfway through the film, you realise that perhaps it is type 1 story, a “poor ordinary man and the corrupt power-hungry cop” story. However, Mani continues to create confusion by planting his red herrings.

Mani Ratnam’s question to the viewers seems to be: are you sure that you are supporting the right and the just side or you are letting your inherent human biases guide your feelings for the wrong side? I think that this question is very topical if you think of some issue of contemporary India like big dams, exploitation of tribals, beneficiaries of economic development, etc. It seems that if you have nice names like Vedanta or if you can use nice words like development and "India the new super-power", you can get away with exploitation, destroying the homelands of rural poor and triabls and worse. Mani uses similar techniques – mythology, looks, names to create a hero and a villain, who are not what they seem to be.

Story: On one hand there is a local tribal hoodlum, a kind of Robin hood helping poor oppressed tribal villagers. Other tribals, poor and uneducated people say good things about him (“He is like water, transparent”). He is secure in his world, not worrying about the new police officer appointed to his district and is busy in his siter’s wedding, whom he loves because “she is the independent kind, the kind who stands up to him”. He is probably a small time local crook, as there are no armed guards protecting him.

On the other hand, you have an ambitious police officer, appointed to a district, who decides to shot at the unarmed local hoodlum-Robinhood, while he is busy with kanyadaan of his sister. It is a little strange that hoodlum is loved by locals, yet police can come to his village, to his sisters' marriage and yet he and his men are completely unaware about it. This also points to his being a small local fish. Police officer's brother and other policemen, take the bride to the police station and rape her. The smart police officer, must have been aware of that? He has a nice looking wife, and when she is kidnapped by the men of the hoodlum, he goes after the tribal gang, refusing any comprise, killing as many as he can.

Treatment: Mani Ratnam takes the ordinary man versus corrupt power-hungry cop story except that he doesn't explain much about the motives of the cop and uses all the tricks to confound the viewers, so that cop is treated like a hero and the poor man like a villain.

Tribals in the film are not the cute bum-shaking, singing villagers of Bollywood, they have mud, ash or yellow paste of haldi streaked on their faces. Their clothes have black streaks, their eyes are circled with black, to make you think of devil or Shiva’s Yam-doots. Beera is made to look repulsive. He even mentions that he has ten heads like the demon king Ravan. He also has a habit of changing his expressions, and usually ends up with a crazy glint in his eyes. Just in case you didn’t get it, his hands move on his head like wings of a fluttering bird, making you feel that he is mentally unstable.

The other guy (Vikram) is macho, good looking, educated, apparently in love with his beautiful wife, a regular city guy, a hero material. His wife is cute, does lovely dances, surrounded by small children. His name is Dev, and there are different indications that he is like Ram from Ramayana. His relationship with his younger brother (Nikhil Diwedi) reminds you of Ram-Lakshman relationship. If you still had any doubts, there is Sanjeevani (Govinda), the forest guard who makes you think of Hanuman from the way he climbs on the top of roof-tops and swings from one tree to another.

When the film starts and you feel that it is story number two, the honest Ram like policeman fighting for his honour, fighting the cruel uneducated tribal bad man to save his beloved wife. As the film moves, the lines between good and bad are constantly blurred and only when the Jamuna (Priyamani) story comes out, some doubt creeps in and you start thinking that perhaps the cops are not the good side in this film.

Even then Mani Ratnam does not make it easy for you. Events unfold in such a way that every time you can feel a twinge of sympathy for the poor Beera, the director makes sure that you feel a little repulsed about him, by playing with the prejudices of urban film goers about rural unkempt, mentally ill, black and ugly uneducated persons. He plays dirty by highlighting everything that can look bad for Beera.

It is only at the end that you understand the way the policeman manipulates everything cold bloodedly, uses even his wife and her emotions, to get his own way. He does not hesitate from trapping and killing Beera, even while he knows that Beera has been good to his wife and has even spared/saved his own life. May be in the background you have some mining company or some other big company, who want the tribal boy out of the way, but Mani does not tell you about it.

I think that Abhishekh is brilliant and courageous for accepting to come out so strongly in being repulsive and crazy. Actually I liked everyone in the film, except may be for Aishwarya Rai. She does try hard enough, but she does not create electricty with Abhishekh, their vibes are not hot. I would have preferred someone more earthy and intense like Rani Mukherjee, the way she had portrayed Sashi in Yuva. Or Nandita Das or Konkana Sen. Aishwarya looks beautiful, but she vibes better with Vikram, like in the dancing song, “Khili re”. And she doesn’t fit with the wild jungle and thumping waterfall (photographed beautifully).

The week points about characterization of Beera (Abhishekh) are his hands, his legs, his teeth. His fingers seem too well kept, clean and manicured, and his teeth too white for being the tribal ganglord. I also felt that Mani went a little overboard in asking for his repulsive makeup. Like, in the dance “Thok de killi” with blacks streaking his clothes and around his eyes, looked too theatrical and obvious.

Some parts of the film, like the whole sequence at the end, with Ragini (Aishwarya) getting down from the train, coming to look for Beera, their meeting at the cliff top and their getting surrounded by police, seem very implausible. What kind of villain is this? He comes without a gun, does not even know that hundreds of policemen are following the woman in his jungle? But looking for that kind of logic does not help to appreciate the film. In any case, I think that the film was not about logic or believability of the story, but about archetypes of good and bad in Indian unconsciousness, and using them to raise questions about our inner prejudices.

I feel that with this film, Mani Ratnam throws a challenge at the viewers, that he will turn upside down your ideas about the hero and villain, he won’t let you identify with the hero, and then he seems to ask, tell me does it make you uneasy? Going by the general response to the film, it seems film goers have taken him on his words.

Think of Yuva, by no stretch of imagination, you can call Lallan a good person, yet in Yuva you can understand his compulsions and even identify with him. In Ravan, Beera is a much better character compared to Lallan, yet Mani does not let you feel any empathy for him. That required courage or may be it was foolishness? In my opinion, he does merit an accolade for making such a thought provoking film about how we make assumptions on superficial grounds about people and classify them as good or bad.

I don’t think that the Ram or Ravan of the film are in any way about Ram or Ravan of Ramayana. But rather, film uses ideas about Ram and Ravan to create confusion in our minds, to make it more difficult for us to decide who is good and who is bad. Yet, if I think of the scene where Nikhil Diwedi pulls at Priyamani’s nose at the wedding mandap and then she is gang raped by the policemen, it creats some unease in my mind. Is Ramayan also talking about something more sinister when it says Lakshman cut Surpanakha’s nose, I ask myself. Or may be I am reading too much in what Mani Ratnam wanted to say and provoke with Ravan?

Changing worlds, changing identities

2010-07-14T21:51:00.003+02:00

I was reading about the dramma caused by Joel Stein's column in The Times, the complaints of Indian American community and the subsequent apologies tendered by Stein and Times, and also the opinions of some Indian opinionists about the issue.

The editorial of Sagarika Ghose in Hindustan Times was clear in its advice for the Indian emigrants - if you are going to be in the global marketplace, learn to laugh at yourself and also learn to live with the communities that host you. It criticised the ghetto mentalities of Indian communities and advised them to stay at home in India, if they do not want to adapt to the culture of their adopted homelands.

Another editorial in HT by an Indian-American, Anika Gupta, complained that being an emigrant kid growing up in US, she was forced to learn to laugh at herself since the majority is incapable of understanding diversity. Thus they have had enough and can't be expected to take such irresponsible comments from a person like Stein in 2010.

I agree with some parts of both the views and yet have some problems with both of them. Sagarika Ghose's views are expressed in a superficial and insensitive way. Anika Gupta's view is perhaps too close to her own experience and thus lacks the necessary detachment.

I think that people have a right to express their feelings. If this debate was not about cultures and identities, perhaps we could accept others' feeling without much problems.

If I grew up in a calm area surrounded by green farms and clear skies and today I find that place covered with concrete houses, busy highways, speeding cars and increasing pollution, no one is going to get upset if I decide to write about my feelings, and about how I miss the old days. There will be people who are happy at the change, who look at the change as being "development" and appreciate the comfort of having shopping malls and cinema halls, but even they can appreciate that you are remembering something else, and don't argue about your right to remember the old times with nostalgia.

But the place where you grew up, if it has changed because many emigrants speaking different languages, eating different food, wearing different clothes are living in that place, it is not polite to say that you miss the old times when things were different. If you say that, it is automatically taken to mean that you are a racist or an ignorant conservative.

I don't think that is the best way to look at it - I think that we human beings can appreciate the good things about the changes, and yet miss parts of the past, before the change happened.

On the other hand, being emigrants is complex business. Understanding your own diversity and negotiating how you can live with the culture that surrounds you, can be painful and difficult, at least for some. So you have the right to express your difficulties and ask for respect.

Thus, in my opinion, both the view points are legitimate and should be expressed, without worrying if someone is going to get offended. I agree that emigrants need to express their own issues and difficulties, but we can't ask others to shut up and not say what they feel.

So for me Joel Stein also has equal right to remember the old days before their neighbourhood changed. I can understand it and empathise with it. Even I feel a bit like that, every time I go back to Delhi and look at the way city has changed in the past thirty years. It doesn't mean that I am negating that emigrants don't have difficulties in defining their own cultural identities and negotiating with majority cultures.

Best Indian (Desi) Blogs

2010-06-25T18:30:00.002+02:00

Many years ago, Desi Pundit was my introduction to Indian blog world. There must be hundreds of thousands of blogs by Indians in the Blogoshpere. There must also be many blogs about India by persons from different countries. But I think that most of them are not very interesting.

Desi Pundit was useful since some persons went through the different blog posts and came up with recommednations about those blogs that they had found interesting. I loved it, trying the different blogs suggested by Desi Pundit, not having to go through tens of blog, before finding something that I liked.

However, a few days ago, Desi Pundit has decided to kick the bucket. One day it was there and the next day, without any warning, the webpage had just an enigmatic poem about beginnings, middles and ends, and search for non existent things. Very profound and very frustrating!

So after the initial mopping, I have finally decided to make my list of blogs that I like and I read off and on. This list is on my website Kalpana.it. To me, these are the Best Indian / Desi Blogs.

I am not sure, if I limit myself to reading only these blogs, how I can discover new good blogs? Any suggestions?

Any way take a look at my list of best of Indian Blogosphere and tell me if you feel that I have missed anyone! Thanks in advance.

Heartless cities

2010-06-03T07:34:00.002+02:00

I was reading about the report of Smita Jacob and Asghar Sharif about the homeless persons dying everyday in the streets of Delhi and their conclusion that up to 10 homeless persons die every day and that most of them could be starvation deaths among men of working age. I am a little sceptical about these conclusions, even though I do believe that our cities can be terribly heartless places for the poor.

I remember reading about Delhi Government's decision to "send back" the beggars in Delhi to their original places to prepare for the Commonwealth Games. And I was trying to think, in what way this was different from the witch hunt against Bihari bhaiyyas living in Mumbai by the goons of Nav Nirman Sena? Beggars are not persons who have come to earn their living? Isn't Delhi their capital too and don't they have the constitutional right of all Indians to live where they wish? People who were indignant about Mumbai antics of the Thakre family and their followers, didn't seem much bothered by Delhi Government's decision about the beggars.

I am definately not looking at beggars from rose-tinted glasses. However, I do believe that if they are part of an organised racket, those who earn most from it must be respectable citizens who can afford to move around in big cars and who definitely do not need to be afraid of being sent away from Delhi. That racket must be paying hefty fees to the whole series of paymasters, starting from the police to the politicians.

No, my scepticism to the conclusions of Jacob-Asghar report comes from other considerations. I don't think that if people are dying of hunger, the majority of it them will be working age men. It does not seem logical. I think that the city does offer opportunities for working age men to find some work, at least enough for eating, and if homeless persons in Delhi are dying, I would expect them to be mainly elderly persons, women, children or sick persons.

I think that the Supreme Court and we all need more answers and they should not be too difficult to get. Delhi has four medical colleges. Ask them to organise autopsies for all unidentified dead persons in Delhi for ten days, as a pilot study. It is not so much extra work, just 2-3 extra autopsies per day each medical college for just ten days. Perhaps the medical colleges already have this information and somebody just needs to involve them in the discussions?

If there are an average of ten homeless persons dying every day, in ten days of pilot study, the medical colleges can do 90-110 autopsies and it will give us hard data about the ages, gender, other diseases and nutritional status of the people who are dying on the streets of Delhi. Then Supreme Court can take a better decision.

Only sex wins

2010-05-27T20:22:00.000+02:00

Years ago, when I started this blog, I had told myself that it does not matter, who reads my blog or if someone reads or not. I had told myself, I write for myself.

Then I found a widget for a "Hits counter" and I added it to my blog. Every time, I opened my blog, often I found myself checking how many persons had visted it and seeing the number of visits gave me a kick. I thought, yes, people do come here to read what I write, so I must be good.

Then a few months ago, I discovered Google analytics, a way to check, how many persons from which parts of the world came to my blog and what were they reading. And discovering this has delfated my ego a bit.

I found that new posts get 10-15 visits for a day, but there are a few posts on my blog that get get daily visits of 10-15 persons, people coming mostly through the search engines, and all these persons are looking for things connected with sex and sexuality. Many persons come looking for images in these posts about sex and models. The most popular posts are:

New Italian sex symbol is a cow?
Sonagachi prostitute and the yellow turbaned sarpanch
Sexuality in Pelagio Pelagi collection
Defining human sexualities
Sex and hypocrisy
Sex and the gods
Hiding the body
Italian sex symbols

I am no prude, and I think that sex is wonderful and an important part of our lives. Yet, to find that out of about 200 posts that I have written, all that can get readers are these few posts about sexuality (actually most of them are about art, sexual identities, sexual repression, and not explicitly about sex) does not feel very nice.

Anyway, I think that knowing what sells, what brings people, corrupts. I find myself thinking that perhaps I should write more such posts, so that more people come to read my blog, even while knowing that this is hogwash, people looking for sex are not likely to glance at any of the more serious stuff.

A sobering thought! What do you say?

Children of mixed gods

2010-05-23T08:01:00.001+02:00

Yesterday, I was at the presentation of Fatima Ahmad's new book "Aukui". Fatima's mother was half Indian and half Vietnamese, her father was Somali. Fatima was born in Cambodia, where she lived for the first 21 years of her life, till the war broke out and they were forced to migrate to Somalia.

In Somalia, Fatima faced the more orthodox side of her religion. She was not supposed to go out, not to talk to men. It was different to grow up as a Msulim in Cambodia, a predominently Buddhist country than in Somalia. After three years in Somalia, Fatima moved to Italy. (In the picture below, during a reading from her book - Fatima is in the middle)

"Aukui" means "black devil" in Cambodian and refers to the difficulties she faced in Cambodia because of her skin colour. She also had to overcome barriers created around her disability. She said that she has written this book to tell her story to her younger brothers and sisters, who were born later and do not know about their roots. About her religious beliefs, Fatima said that she takes what she likes from Islam, Buddhism and Catholicism.

Discussions about mixing of faiths and religions immediately resonate in me. In my family, we have three religions - Hinduism, Catholicism and Sikhism.

I think that with globalisation, with people moving from one country to another, there will be even more opportunities for people of different religions to meet, fall in love and make families. I also think that today, with greater awareness about ideas of human rights and religious liberalism, there are greater opportunities for people in mixed families like ours to maintain our distinct religious identities and yet be all together in harmony.

A couple of months ago, I was in Vietnam and one evening, I had a discussion with a friend, who is Buddhist and has married to a Catholic. They are planning to shift to Italy in a couple of years. "I continue to be Buddhist", she had said. I had thought that in her words, there was an unexpressed anxiety about shifting to a predominently Catholic country and yet, continuing to be a Buddhist.

"And the children of such mixed families, what about their religion?", sometimes people ask me. I don't know how did others deal with this, I can only share how we dealt with it. For us, all children have a right to their family traditions from both the sides, mothers' and fathers' sides. This means that children should be able to feel at home in all their family religions, should participate in all their religious traditions and rites. We had had a church wedding and a hindu wedding, our son had his baptism and his mundan.

It is true that sometimes religions have prayers that talk about supremacy of their god and being the only true religion, but I think that if children can understand that their parents are in peace with each other, they grow up with their own understanding of their religions.

I feel that these children growing with shared understanding and beliefs of different religions, will be the new citizens of the world. I also feel this understanding is precious and should be valued and nurtured.

In India, because we grow up with different religions around us, over the centuries we have developed so many examples of mixing up of religions and traditions. Between Islam, Hinduism, Sikhism, Jainism, Christianity, etc.

Once I had read about one of the first Indian censuses done during British times and how people had difficulty in telling their religions, they were not sure if they should call themselves sikhs or hindus, and were forced to decide. Over the past decades, growing ideas of religious orthodoxy and fundamentalism among all the different relgions, seem to strengthen the differences, the divisions and the boundaries between religions and beliefs.

We, the children of mixed gods need to counter this and ask for respect of our religions, our mixed religions.

I have been reading debates about Indian census and if we it should ask questions about the castes or not. I wish that Indian census would also ask about religions of persons and give them the possibility of giving multiple answers - we can also be Hindus and Muslims at the same time, Sikhs and Jains at the same time, Hindus and Sikhs and Parsi at the same time. I wish there is a question that asks, how many believe that there is just one god for all human beings not withstanding their different religions? and how many of us also pray in religious places of other religions?

Alternate world histories

2010-05-21T07:03:00.001+02:00

Tamim Ansary has written an alternate world history. Born in Afghanistan and settled in America, Ansary was asked to edit a school book on history and his job was to identify the significant world events, divided into ten units, each unit with three chapters. Thus, the world history had to be broken down into thirty chapters.

In the introduction to his new book, Ansary explains his experience of dealing with members of his school editorial committee, negotiating with them about what events can be significant enough to go into those chapters, and how those persons didn't see Islam as important enough to have a chapter.

Ansary says, from the view point of the academics in the West, the world history can be sub-divided more or less into the following significant areas - birth of civilization (Egypt and Mesopotamia); the classical age (Greece and Rome); upper rennaisance (spread of Christianity); Rennaisance and riforms; Illuminism (sicence and exploration); the revolutions (democratic, industrial and technological); the coming up of nation states and the fight for the empires; first and the second world wars; the cold war; and the triumph of democratic capitalism.

However, Ansary proposes to look at the world from the point of view of Islam and to identify their significant events for the world history, and he comes up with the following list - The antiquity (Mesopotamia and Persia); birth of Islam; the Caliphate and the search for universal unity; the fragmentation - the era of Sultanates; the catastrophe - the crusades and the mongols; the rennaisance and the era of three empires; the permeation of the Orient by the West; the reform movements; the triumph of modernist lays; and the Islamic reaction.

Thus, Ansary has written a book called, "Destiny disrupted. A history of world through Islamic eyes".

I like the idea of the book and I think that it will be interesting to read about the world and the events through an alternate point of view. The Western worldview is so dominating that we end up thinking that this is the only way there is to look at the world.

I think that it will be equally interesting to read about the world histories as seen by other points of views. For example, from India, what events we see as significant, that shaped the world? Probably it will start around Mohanjodaro and Harappa, go on to spread of agricutlure in the Ganges valley? What role will play Ashoka and Buddha in shaping the history of the whole Asian continent?

And the Chinese world history, how it will it differ from others? And the worldview of an African or a south Amerindian?

Perhaps, some book publisher will bring together persons from all over the world to write an alternate world history, that brings together the significant events from all our pasts! I would like to read that.

The old pictures

2010-05-16T17:46:00.003+02:00

It was an old black and white photograph. There was nothing particular about it. Yet, it caught my attention. And I must have glanced at it only for a moment. With my sister, we were going through old papers of my mother, trying to think of things to keep and those that could be given away or may be thrown away.

There were too many things to be looked at, so we were just trying to look for really important things, and to keep them separately. At the rest, we could take a look later.

"Margo", I told my sister, showing her the picture. The name of the person in the picture had come to me in a flash. There were two of her pictures there and a postcard. I had put them in the bag of things that I wanted to look first.

My mother's diary was the most important thing among those papers, and it was the first thing I did - transcribed it on computer. Day after tomorrow, it will be three months since she died. Going through her papers, her diaries, her pictures, is perhaps my way of trying to hold on to her memories.

So yesterday, while going through some of my mother's papers, I again saw that black and white picture of Margo. It has her signature on it, with her full name, Margaret Louise Skinner. But she liked being called Margo, I remembered it.

I had met her in Hyderabad in June 1960, when I and my other sister, had gone there to spend the summer holidays with our father, who was working in that city at the office of Socialist party. I have a vague memory of going some where with Margo and my mother on a rickshaw. At that time, I had no idea of who she was and what she was doing in Hyderabad. She was obviously angrez, a foreigner and a friend of my father. I also thought that she was somehow related to Socialist party, perhaps someone admiring Dr Lohia, the socialist leader - I don't think that anyone had said it to me, I must have assumed it.

Some months or may be a year later, when we were back in Delhi, I remember her parcel from the USA. There were two animal figures like soft and furry gloves in the parcel, where you can put your hand inside the glove, put fingers in the eyes or mouth of those animals and move your fingers to make them move like puppets. It also had some make-up things like lipsticks and eyeliners for my mother. I remember looking at those gloves once, but I never found them them again and slowly I forgot about them. May be my mother had put them away as they must have been very precious because you couldn't have found something similar in India in those days. Or perhaps, she gave them to some body?

Those childhood memories, sharp and vivid once, slowly faded as I don't remember hearing her name again. Some of those things came back, as I looked at her pictures.

The postcard is from Florence, it has a postal stamp of 19 January 1961. The card is addressed to my father and she has signed it as "M". In the card, in small and neat handwriting she talks about her stay in Florence and the things she has seen in the city ("staying in a pension, for 5 dollars a day, including three wonderful meals and wine"). She also wrote that was getting ready to leave for Paris and then to take the boat back to New York.

The second picture gives a little more information. It is the "afternoon tea" offered in the faculty to "the Fullbright professors Miss Skinner and Miss Smith" in 1953. From the faces of the persons in this picture, I think that it must have been taken somewhere in Philippines. So this means, Margo was a university professor and had been a Fullbright professor outside USA! May be she had also come to India as a Fullbright professor in 1960?

I did an internet search and discovered somethings more.

One Margaret Louise Skinner was born in San Francisco on 10 April 1921, and she had died in 1992. In 1990, together with a person called Fritz Leiber, she had published a book of poems under the name of "Margo Skinner" titled, "As green as emeraude" (Dawn Heron Press, USA).

There was another Margaret Louise Skinner, born in 1921 in Kentucky, who had also died in 1992. She was married but didn't have children.

I couldn't find any of their images on internet, so I was not sure if poet Margaret was the Margo I had met in Hyderabad or was it the Kentucky one?

I tried to look for more information on the poetry book and found my answer. Among the titles of her poems there are - At an Indian wedding, At Mahabalypuram, Vishnu and ... To Deepak.

Calling names

2010-05-15T07:03:00.003+02:00

This reflection about names of places and countries started from the book "Empires of the Indus" written by Alice Albinia.

Indus is the mighty river that starts from high mountains in Kashmir and goes to end in the Indian ocean through a wide delta in Sindh region of Pakistan. All the other important rivers on the western parts of India (Satluj, Ravi & Beas), Pakistan (Jhelum & Chenab) and eastern part of Afghanistan (Kabul), end in Indus. It is this river that gave India its name, though today most of it belongs to Pakistan.

Albinia writes that when India was divided, and Pakistan chose its new name, Jinah was expecting India to take the official name of Bharat and was aghast when it decided to keep India as its name, the name of the undivided country. It meant that India could claim the heritage and history of the past associated with the name "India", while Pakistan had to invent a new history for itself.

However, this reflection about Indus and India took me into another direction of thoughts. The Indian name for Indus river is Sindhu.

Rajesh Kochhar in his book "The Vedic People - their history and geography", makes an interesting point about development of languages in western part of the Indian subcontinent. His story starts with persons from central Asia. They moved into Afghanistan and then some of them migrated towards Sindhu river (Rigvedic people, as they wrote Rigveda) and others went towards Persia/Iran (Avestan people, as they wrote their sacred book Avesta). Later, as iron became available and thick jungles in the gangetic plains could be cut, the Rigvedic people migrated deeper into India.

Kochhar says that Avestans, used "H" more commonly in their language while Rigvedic people used more "S" in their language. Thus, Rigvedic group had names of many places and rivers starting with "S", including Sindhu river, while Avestan group had the same names starting with "H". So that for the Avestan group, Sindhu became Hindu.

Among other things, Kochhar proposes that Rigveda is mainly about three thousand years BC, when these persons were living in what is today called Afghanistan. To support this theory he explains the lack of references to Ganga river (Ganges) in Rigveda. Thus, he says that Sarayu river of Rigveda is not the present Sarayu in Uttar Pradesh, but is actually Haroyu (present name Hari Rud) of Afghanistan; in the same way, he arguments that Rigvedic Sarasawati river was actually the mighty Afghani river, Harahvaiti.

That is how, persons living on banks of Sindhu river were called Hindu and their religion became Hinduism. Come to think of it, Rigveda also does not mention any religion called "Hindu".

And, where did the word Indus came from? I guess, it came from Latin, the language of Roman empire and the lingua franca of the classical Europe, where "H" is silent and rarely used. For example, in Italian, Hinduism is called "Induismo" and Himalaya becomes "Imalaia". Therefore, the name of Indus river and country's name, India, both probably come from Latin.

All these reflections about names of places and country, worry me a little.

Thinking of all the campaigns for reclaiming our roots through name changes (Mumbai, Bengalaru, Chennai, etc.), perhaps one day there will be a campaign to change India's name to Sindhia and Hindus can call themselves Sindhus, and Hindi can become Sindhi?

That obviously raises another question - how are Sindhis going to call themselves?

Kalpana - new look

2010-05-12T07:00:00.000+02:00

Finally the new look of Kalpana is ready. It took me almost two years, from the time when I had thought of changing Kalpana to actually coming around and doing it.

Initial idea was not so much about changing the look, but was more about changing the way I managed the Kalpana website.

Earlier, I used to do all the work by plain HTML coding. With more than 2000 pages, changing even a small detail in styling of the website had become very difficult. After deciding to change the way I worked on it, I tried many things and then gave them up halfway.

Since my free time for internet is very limited, so this meant that in the previous two years, I almost gave up writing blogs and doing many other creative things.

Finally in September 2009, I decided that I will learn CSS and make the new look with it, and this time, I didn't stop halfway. Please have a look and give me some feedback.

I have changed only the English part of Kalpana. The Hindi and Italian sections of Kalpana continue to be the old ones. Once I am sure that English section is working ok, I will start to work on Hindi and Italian parts, and hopefully it won't take so long.

It has been hard work. Learning basics of CSS was hard. The end result may not seem much to you, and perhaps it is full of problems, but I feel very proud of my work on Kalpana.it!

Favourite Italian models 2010

2010-05-09T09:32:00.000+02:00

One of my friends likes nude female forms on his desktop, and oscillates between paintings of famous patiners like Rubens and the models in flesh and blood. I noticed that he had placed the icon of the trashbox right between the legs of his current wallpaper-heart throb and I was wondering, what it could mean in psychological terms? Any guesses from the psychiatrists or psychologists among you?

Anyway, I was talking to him about his favourite Italian top-models and this is the list he gave:

No. 5 Barbara Montereale - she is the young single mom, who had come to news for having gone to some parties of Italian prime-minister, and has since done some calendars, etc.

No. 4 is Chiara Salvadé - she is a newspaper and radio journalist, as well as a model.

No. 3 is Emanuela Fulgori, who is a model.

No. 2 is Bianca Balti, the Italian top-model and actress, who came to limelight after she was chosen for a Dolce & Gabbana campaign.

No. 1 is Lucia Galbava, a new and upcoming model. Actually she is from Bratislava, but my friend insisted that since she is working for Italian fashion, so she can be considered Italian top model.

Personally I like the idea of Chiara Salvadé, since I like the idea of beauty with brains, but I don't like her pictures. However, if I have to chose my favouirtes from the Italian covergirls, I would choose Margherita Buy. She is no girl, but is a wonderful actress and I like her very much.

Actually I prefer, Indian women dressed in traditional Indian dresses as wallpapers for my desktop, but if I have to choose an Italian face, I would prefer it to be Margherita Buy.

Meaning of dance

2010-04-30T20:54:00.000+02:00

This post is on reflections about different meanings and ways of interpreting dances, and presents some images from World Dance Day celebrations in Bologna (Italy).

If someone asks you, "what is the meaning of dance for you?", what would you say? Perhaps my question is not so clear, and another way of putting that question could be, "How would you define dance?" or even, "what kind of feelings does dance give you?"

I think that if someone asks me this question, I would think about the drum beats, the rhythm, the desire to move my feet with the beats. As a child, I used to go the school, where my sister was learning kathak and I was supposed to study arts. Kathak has a basic step, "Ta thai thai tat, aa thai thai tat", just watching my sister do it for hours every day, I must have picked it up from there. Now, when I watch a dance that I enjoy, I often find that my feet still follow that old rhythm of Kathak.

If I think of classical dances like Bharatnatyam or Odissi, the same question would make me think of grace, harmony, beauty and years of practice.

Yesterday was the "Giornata Mondiale della Danza" (World Dance Day) and our city, Bologna celebrated it in grand style. Culturally, Bologna is one of the most exciting cities in the world. If you love archeology, arts, dance, music, films, literature, or even history and philosophy, Bologna gives you ample opportunities through out the year to choose events, where you can interact with artists, thinkers and writers and participate in wide variety of events, often free of cost. Still, yesterday's dance event was really special, even for the Bologna standards.

The organisers had asked different dancing schools and groups of Bologna to present their works in the different city squares. Most of these are open spaces, but there are also a few covered squares in the city. Such wide open spaces with fountains, statues and old historical buildings, can be seen in many countries of Europe, but are distinctive character of Italy.

In India such spaces, without people trying to sell things or motorbikes and cars passing through, are unimaginable. But then, India with its burning hot sun for most parts of the year, is probably not suitable for open "Piazzas" (squares), though till 20-30 years ago, certain parts of New Delhi, around Birla Mandir and Parliament house had many open spaces. However, I am digressing here, let me go back to my theme of dances.

While I walked from one square to another, feeling like a guest at a wedding buffet, tasting one dance here, moving to another dance there, I was thinking about the meaning of dance, especially the modern interpretations of dances.

For example, what do you think when you see a group of children with disabilities dancing? Do you feel a little goody-goody, thinking that everyone has right to be happy and to participate in dancing and thus even disabled children have a right to dance? I suspect, that such feelings are sometimes accompanied by certain other thoughts, that we may not say to ourselves, because they are not "politically correct". This is because we attach certain expectations to how we expect people to dance and to be good looking, to be graceful and to be perfect? Perhaps if we can accept that dance is about being happy and expressing that happiness, we can appreciate that dance better?

Yesterday one of the dances that I saw was very strange. In Galleria Galvani, next to the archeological museum, a girl was wrapped around an old pillar, with its paint peeling off. She was staring at some detail of the pillar and moving in extreme slow motion. Another girl with sad face, hid behind another pillar. A third girl with a basket on her head, her dress torn, a shoe on one foot and the other foot shoeless, her face lost in her own thoughts, moved slowly down the stairs. A boy with a old cord tied to his t-shirt like a tail, pulled an old broken table. There was no music.

My first thought was that this is some kind of new-age dance and it will be better to go and look for something better. Fortunately I statyed there, looking at them and letting my mind run free. Perhaps they are representing life in stones and "inanimate" objects, I thought, since I feel that everything in this universe has life, including mountains and houses, may be in different forms. Then I thought of mental illness, the pain of depression, the bottomless grey pit from which, it is difficult to come out.

Suddenly watching those dancers, moving in slow motion was a strong emotional experience. Feeling their pain, I felt like crying. So I think that meaning of dance is to transmit emotions, and if it can then it is a good dance, even if it is not about rhythm or beats.

In an old gallery, that widens into a covered square, there was a group of "oriental" dancers. They were wearing little clothes, with open hair and middle-eastern or arabic music, doing sensual belly dances. Most the persons watching these dances were women and they were very loud in expressing their appreciation by blowing whistles and clapping. I think that dancing is also about expression of sexuality, a liberation from all those taboos that chain us.

Wild movements of hips and powerful drum beats from Africa that pulsed in the whole body, making me sway and move, were also about sexuality, about being free from all shackles, about expressing ourselves without shame or inhibitions. This dance was in the wonderful setting of Piazza Nettuno.

Close by in Piazza Maggiore, in front of the municipal pharmacy, there was Kairos, a group of young people doing strange contortions accompanied by songs that used everyday words in new ways. Can contortions, arms and legs intertwined, mean dance?

One of the most emotional moment yesterday was during the Bharatnatyam recital, when the CD player had some problems and got stuck. The Narthaki group under the guidance of Alessandra Pizza was embarrassed for a moment, till Alessandra decided to sit down and sing the song herself. The Sanskrit words, her voice full of passion and emotions, her hands drawing the gestures in the air, she seemed like an ancient Indian guru, graceful and wise.

Just watching her made me feel goosebumps all over. She was not dancing herself, only guiding her students to dance, but looking at her was as electrifying as any dance could be. So perhaps for dancing, people do not really need to dance, they can just make our imaginations dance? What do you say?