Some Beautiful Minerals from GM Museum of Schio

I like beautifully coloured minerals and I like to learn about ancient beliefs about the power of different minerals. For example, in India, based on people's astrological birth-charts, they are advised to wear certain mineral-stones to build up their positive energies and to counteract the negative influences. 

However, minerals have also played a fundamental role in the human history. In my first post about the  Geo-Mineralogic Museum (GMM) of Schio, their president Alessandro Sella had talked about the mineralogical history of Schio and surroundings starting from the Copper age mines.

This post is about some specific minerals from Schio and its surrounding areas. It also has information about 6 of my favourite exhibits from the GM museum.

Alessandro Sella about local minerals of Schio in the Museum 

I asked Alessandro Sella, president of the to tell me about the exhibits of the local areas around Schio. 

Alessandro: We have samples of the oldest Quartzite rocks present in this area, which are metamorphic rocks (1) primarily composed of quartz. These have more than 300 million years. These can be found in Pasubio valley, Torre Belvicino, Recoaro Terme, etc. They are important because these are the base for all the successive sedimentation leading to our mountains.

Then we have Yohansenite, a mineral found in Monte Civillina in our territory, which is recognised widely. For example, I found references to it in a book in Ottawa.

Around 15 years ago, some of our members, while on an excursion in Monte Trisa in Valle dei Mercanti, came across an old mine-complex, where the rare mineral Laurelite, as well as corkite and lanarkite were found.

We also have the quarries of Pearl-grey Marble in Val Posina along th Astico river, as well as in Ronchetta (in the Pasubio valley). These abandoned quarries were active around mid-18th century, and this marble was used also for the altar of the church in Valle del Pasubio.

Then there is the Sandstone of Val Gardena, which is a sedimentary rock that comes to the surface in the Pasubio valley and Torre Belvicino, cut into round-shaped stone disks with lathe machines, which were used for sharpening knives and scissors, as this sandstone is formed by sand which is rich in quartz, which is one of the toughest stones (7th on the Morse scale). The image below shows quarzite and sandstone specimens in the GM museum. (You can click on all the images for a bigger view) 

We also have the Agate stone (a kind of Chalcedony) found in the Timonchiello torrent which joins Timonchio, and comes down from San Rocco under the Tretto area of Schio. Agate is also a quartz, it is very beautiful stone even if the ones in Schio are not as colourful like the ones found in Brazil.

 

Among the precious stones, not so much in economic terms but in scientific terms, we have Pink Quartz from Campo Grosso. Then we have brucite (magnesium hydroxide) and magnetite (ferrous oxide), both from the pearl-grey marble quarries. We also have zircon (zirconium silicate) found in the caves of Novale. 

Among the minerals from other parts of the world, we have some big and imposing looking Amethyst from Brazil, which is a quartz stone in a shade of violet colour. 

My Personal favourite 6 minerals from GMM

To conclude this presentation of GM Museum of Schio, let me talk about 6 of my personal favourites.

Malachite: In the museum, there are two rocks with Malachite from Namibia with beautiful velvety looking green deposits over white crystals. It is composed of copper carbonate hydroxide. The name comes from Greek and literally means Mallow-green because it has the colour of Mallow leaves. Since ancient times, Malachite was used to produce copper as well as, used as a semi-precious stone. It was also used as a green pigment in paints. 

Xonotlite: The specimen in the museum is from Spagnago, south of Valdagno, not far from Schio. It is an ino-silicate mineral with prismatic or needle like crystals. Xonotlite is a luminescent mineral, producing grey-white florescence in short UV light. I like its creamy and chalky white flower-like appearance. 

Blue Smithsonite: The beautiful turquoise blue rock in the museum is from Sardinia. The zinc containing smithsonite mineral comes in different colours. It was discovered in 1802 by James Smithson, the person who donated money for the creation of the famous Smithsonian museum in the USA. People who believe in powers of crystals, say that it helps to calm the mind and they recommend it for anxiety, depression, low energy and even, shyness.

Iron Pyrite: It is also called Fool’s gold. Schio’s GM museum has different samples of this minerals, which were found when the tunnel connecting Schio and Valdagno was built in the 1990s. It is an iron sulfide mineral, with a metallic brass-yellow hue. Striking against pyrite can produce a spark and in 16-17th centuries, it was used in firearms.

I especially like the sample of reticulate pyrite found near Schio, it looks like a shining lace overlaid on a black rock (in the bottom-right part of the image below - click on the image for a bigger view).

Rhodochrosite: This red coloured manganese carbonate mineral sample in the museum is from Peru. Its name comes from Greek, Rhodo means Red, and Chrosite means coloured. For people who believe in the power of crystals, this stone is good for getting love and compassion and it is supposed to help you get over heart-break.

 Crocoite: The beautiful saffron-red prismatic needle like crystals of Crocoite are from Tasmania in Australia. It is a lead-chromate mineral. Its name comes from the Greek “crokos” which means saffron. It is too delicate for jewellery, while people believing in the power of crystals use it for energy, vitality and detoxification.

 

In Conclusion

If you want to visit the GM Museum in Schio, it is located in the old Cella Barracks on Via Pasubio, not far from the city centre. The museum is open on saturday afternoons from 3 to 7 PM and entrance to the museum is free.

When I had asked Alessandro about the name of Monti d'Oro (Gold mountains) near Schio, he had told me that it was only a legend and gold had never been found in this part of Italy. However, this area is rich in iron pyrite, which is also called Fool's Gold. Looking at the samples found in the Schio-Valdagno tunnel, they do look shiny like gold. Thus, I was thinking that may be the toponym Monti d'Oro had come from pyrite rocks. What do you think?

I also think that apart from the scientific and practical curiosity about rocks and minerals, since ancient times, human beings also associate specific, or even magical, powers with some minerals, and create stories, legends and myths about them. I think that a guided tour of the GM museum, which touches on those myths and legends about the minerals in GM museum would be very interesting.

If you visit this museum, do share your experiences in the comments below. You may also like to check my earlier post about this museum where I had spoken to Alessandro Sella, president of the GM Museum.

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Notes 1. Metamorphic rocks are formed when existing rocks are altered by heat, pressure, or chemical reactions deep within the Earth which changes the rock's mineralogy, texture, and chemical composition.

Geo-Mineralogical Museum of Schio

Schio, in north-east of Italy, has a wonderful little museum about local geology and minerals of the surrounding areas. It is hosted in the stable buildings of the old Cella military barracks, not far from the city centre. The Geo-Mineralogical (GM) Museum has free entrance and is open on Saturday afternoons, when the volunteers of the local Geo-Mineralogical Association (GMA) can guide you its collections.

Recently, I had an opportunity to visit the museum and to talk to Alessandro Sella, the president of Schio’s GMA. (The image below shows the museum entrance - you can click on all the images for a bigger view)

This first part of my blogpost is about my talk with Alessandro. A second part of this post will focus on some of the exhibits from the museum. Finally, there should be a third part, focusing on the contributions of Pietro Maraschin, a 18th century geologist from Schio.

Let me start this post with a brief history of the building which hosts the museum.

Cella Military Barracks: Brief History

These barracks were built in the second half of nineteenth century and functioned till the end of second world war. In September 1943, when Italy asked for armistice, it was hosting the 57th Infantry Regiment. It was attacked and occupied by the German soldiers, who used it for their troops as well as a prison for the partisans.

In 1945, when Germany lost the war, on 29th April, the German troops stationed in Alto Vicentino gathered in its courtyard and left for Austria through the Fugazze pass on the Pasubio mountains.

The old barracks were bought by the municipality of Schio and the old stables were renovated. These now hold the Geo-Mineralogical museum as well as the offices of Association IV November, involved in historical research, especially about the first world war.

Pietro Maraschin Exhibition

Though I knew that there was this GM museum in Schio, I had never been to it.

I learned about it in an exhibition on Pietro Maraschin organised by the museum in collaboration with local schools. He was an amateur geologist known for his mineralogical studies in Schio. That exhibition was an opportunity to know more about some of the local toponyms and their links with geology and history. It was also an opportunity to see some of the exhibits from the GM museum.

The image below shows the inauguration of this exhibition (click for a bigger view). Thus, I decided to visit the museum and asked Alessandro for an interview.

 Talking to Alessandro Sella, President of  the GM Museum

 Q: Alessandro, how did you develop an interest in geology and mineralogy? 
 

Alessandro: I was always passionate about natural sciences, I loved studying them at high school and university levels. I never lost that passion and thus even if I work in another area (as a product quality manager), I continue to be active in this area in my free time. I deeply love Schio and its surroundings, I was born here. (Alessandro Sella, left)

Ever since I was a child, I was very curious about places like the Pasubio Valley and the little Dolomite mountains. I wanted to know why a rock was dark and another was white, how were they formed, why do certain plants grow only in one area and not in another, why some animals live here and not others, and so on. About ten years ago, I became associated with the GM museum and I am its president for the last 6-7 years. My aim is that our little museum should remain alive and active. It is a private museum, maintained by the work of all the volunteers of our association called MUSA and the GM group of Schio. I feel that this museum is important because it narrates the natural and geological history of this area.

This area known as Recoarese (area around Schio which covers Recoaro, Pasubio & Leogra Valley, Astico valley up to Posina and Laghi), is important because it is the southern most part of the Alps which have an outcropping of crystalline basement, which is a metamorphic formation, more than 300 million years old, on which different geological layers are located. Our museum exhibits showcase this big local geological and mineralogical diversity. At the same time, we have a lot of geological and mineralogical samples from other parts of the world, all the continents are represented here.

Q: Ancient humans have a long history mineralogical knowledge and discoveries. How was the situation in this part of the world?

Alessandro: In the Leogra valley, the area known as Valle dei Mercanti (Merchants’ valley), has traces of human occupation from the copper-age. They were using this metal because the rocks in that area have copper.

More recently, during the reign of the Venice republic (Serenissima) this area was known as a metal-district for the extraction of zinc, lead, copper, iron and even silver. For example in the Tretto area of Schio, around the area of the St. Patrick’s well (Pozzo di San Patrizio), there used to be extraction of silver, used for minting money. As the stores of silver were exhausted, the mines were abandoned.

From 1000 CE till medieval periods, groups of persons from Tyrol and lower-Bavaria regions, were invited by the local Bishops, to come and settle in the Leogra valley, as they had the necessary skills for fine wood work as well as for mining. These Germanic groups were called Cimbrians (Cimbri), literally, ‘good carpenters’. Many locations and family names of this area carry the traces of this immigration even today.

Then around the end of 18th century till the end of the second world, there was a new phase of mineral extraction in this area.

Finally, an important extraction was of Caolino, a special clay formed from alteration of volcanic rocks formed from ancient volcanic eruptions, in this area, which was used for a different kind of industrial development. It was linked with production of porcelain, ceramics and paper-industry, which were active till early 1980s.

Q: Tell us about the origins of this museum.

Alessandro: Schio’s mineralogical group was formed in 1973 by persons like Prof. Luciano de Zen, Girolamo Zamperetti, and many other friends. They were all passionate about geology and mineralogy. The group changed different locations along the years and started putting together some exhibit boxes to showcase their first collections of the materials made during their walks and excursions in the area. In the year 2000, the group was given some space in the basement of the old primary school building in Magre, where the first exposition-room was started.

The present location in the old Cella barracks was inaugurated in 2013, and it is no longer just an exposition room, it is a proper museum.

Q: Earlier you spoke about the valley of merchants in Pieve. It also has Monti d’oro (Gold mountains). Did they really find gold there? 

Alessandro: That is just a legend. It was an important area for different metals, as I have explained, starting with copper and iron. There are stories about finding gold there, but they are just stories. In more recent times, there was an article about finding a rock containing an iron-mineral, where they have found traces of gold, but it did not have any gold deposits.

Q: The area around Arsiero called Laghi is called Val di Ferro (Iron valley), did they have iron in that area?

Alessandro: If you go towards Valdastico, there is a place called Fusine, on the banks of the Astico river, where they did have smelting of iron (from the verb ‘fucinare’) found in that area, and used the water-energy of Astico river for this purpose. We have also found signs of Ematite (iron mineral) extracted in Valle dei Mercanti, which was taken to Fusine for smelting of iron.

Q: Tell me about the different collections in this museum.

Alessandro: The mineralogical collectors can collect materials from different parts of the world or they may limit themselves to some specific geographical areas, such as our collection of the minerals of Alto Vicentino. Some collectors focus on some specific kinds of minerals, for example, there are persons who collect only Agate stone, known for its colour bands. Personally I am interested in the geological aspects and minerals of our own geographical area.

Among the collections of our museum is that of Alessandro de Grandis, one of the founders of this museum, that is given on loan to us by his son Ugo.

There have been many donations as well, including one from Mrs. dalla Fina, who was a traveller, geologist and speleologist with geological and mineralogical samples from different parts of the world. She left all her writings and materials to the museum in her testament.

These persons leave their collections not just to us in the association and to the museum, but to all the population.

Q: Tell me something about the different aspects of the minerals which are studied.

Alessandro: Each mineral has a geometrical aspect, which is about how that mineral is built. Another is the aspect about its chemical composition.

When I talk to children about it, I explain that we can look at the ingredients of a mineral and then, we also need to look at the dress or the form those ingredients take which determines what kind of mineral it is going to create.

Knowing both, the form and the composition, of these is fundamental for classifying the different minerals. Every mineral must have a name, a family name and the location where it is found, for its scientific and naturalistic value, which can be very different from its economic value.

Q: If you are shown a piece of rock, looking at its colours and form, can you tell its composition?

Alessandro: Generally speaking yes, eventually with the help of some of our members. We have these stereo-microscopes here for looking at the rocks under the microscope. We also have different volumes of books about geology and mineralogy. With the help of these, we can identify them by looking at their crystals, their colours, hardness, etc. and classify them.

Bigger laboratories can do spectre-photometric tests to analyse the spectrum of different minerals in a sample.

Q: We can now create molecules of different chemicals, such as those used as medicines, in the laboratory. Can we do similar creation of natural elements? For example, can we create iron in the laboratory?

Alessandro: It is a difficult question. I am not conversant with some of the new technologies like Nanotech, but I don’t think that we can create elements. For example, thinking of all the ‘rare earths’ elements used for technology such as microchips, whose mining is much in the news and is associated with difficult international situations, because we can’t just create them. For the time, we need to focus on recycling and reuse.

Conclusions

Thanks to Alessandro for sharing his knowledge and being patient in answering my questions.

The second part of this post will look at some of the interesting exhibits from Schio's GM Museum.

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The 100 Sarees of Ms Roy

You never know where an online research will take you. Recently, an online search took me to a website where Indian women talk about their sarees and their memories linked to them. I spent a few hours reading about different kinds of saree-textiles, their designs and traditional weavings.

At the end, I have a new understanding about the kind of relationship persons can have with textiles, about which I had not thought earlier. It also brought back some memories from my childhood about my mother's sarees.

Let me start this by telling you about how I landed on that website.

Starting from Sonali Sen Roy

I was looking for information about the childhood of Sonali Sen Roy, who had become famous during the 1950s for her story with the Italian film director Roberto Rossellini.

Sonali was born in Banaras in the British India, her father was a doctor in the United Province and her mother was the elder sister of well-known Indian film maker from the 1950s, Bimal Roy.

The search took me first to Sonali's elder sister, then to her daughters and then to one of her grand-daughters, Ms. Bhattacharya Roy. Some years ago, Ms Roy had taken part in an online challenge of presenting 100 different saris, where she had talked about some of her family stories.

100 Sarees Pact Website

 The 100 Saree Pact website collects the stories of sarees, it describes its mission as, "This blog is an invitation to join and share the magic. Celebrate life, celebrate relationships, celebrate your past, your heritage, your memories, your moments, your connections through saree wearing. Enjoy the stories shared already, be enthralled ! Bring your sarees and their stories out into the world. Let them spread the happiness and positivity that we have all been surrounded with."

100 Sarees of Ms Roy

Ms Roy presented her 100 sarees on this blog during 2015. Her sarees come from different sources - the ones she bought, the one brought as gifts by her husband, the family heirlooms, the ones on loans from aunts and cousins ... Each saree is accompanied by a brief or a long description including some of her family memories.

For example, in one post, she talked about her maternal grand-mother, Sonali's elder sister: "This sari belonged to my Dimma (mother’s mother). She usually wore whites, greys, beige or very light colours. This is one of the few coloured saris I saw her wear, mostly when she went abroad. I lost her when I was still in college and hence a very occasional sari wearer but I did get two of her saris. This sari is special for another reason too. I wore it one of the first times I went out with my (then to-be) husband ..." 

In another post, she talked about the saree worn by her mother for her wedding: "The magenta Benarasi was bought from Indian Silk House. The zari work is exquisite, with three different kinds of butis all over and an intricate border and pallu. Even after almost 40 years, the zari hasn’t lost its sheen. Ma wore it only a couple of times after her wedding though ..."

There was one post, which might have been about Sonali, though she did not specify it: "She was for me a strand of red corals that my mother has always treasured and which I have worn on a couple of occasions. She was for me a letter she wrote to my mother when she lost my father and another she wrote at the time of my wedding, with an alpana-like doodle at the end. She was for me a frantic hunt for a fresco on a hot and humid afternoon in Santiniketan. I never saw her. For me, she lived in the many black and white photographs, and a few more recent ones in colour, from the family album and the many stories I heard about her from Ma and her siblings ..." 

Sarees as Repositories of Weaver-Traditions, Cultures, Memories

I don't have any emotional bond with any of my clothes - I buy most of them in the supermarkets, and when I am tired of them, give away some of them and throw out the others. There is no emotional relationship between me and the clothes. I guess that this would be true for most of us today.

On the other hand, reading about Ms Roy's posts about her sarees, gave me a glimpse of the different weaving traditions, the traditional motifs they use, the festive occasions on which special sarees are worn, the memories associated with them and how some sarees become family heirlooms. Even when they are old and worn out, their borders and embroidered parts may be kept and used for other sarees.

It is a completely different relationship with our clothes, something that we lose when we shift to today's factory made products and the consumer culture.

My Childhood Memories

In our old Delhi house, where we lived in one part and my maternal grand-parents in the other part, every year before the wedding season, a couple of men arrived from Banaras carrying on their heads, silk sarees wrapped in white cotton blankets. I think that they were middlemen and sellers, they did not weave themselves.

I remember standing there with other children, as they showed bright coloured silk-sarees with shimmering and richly embroidered zari borders and Pallus (the end of saree hanging over the shoulders).

Every year some of my aunts or uncles or cousins from the extended family was getting married and thus, the family-women needed new sarees. I remember some of sarees bought by my mother. When they became old, sometimes they were exchanged for pots and pans from another group of women visitors.

In The End

Going through some of Ms. Roy's posts and reading about her stories about specific sarees was a rewarding experience, it made me think of some of my old memories. It also brought out the importance of different textile museums and persons who are trying to conserve the priceless weaving traditions of communities such as sarees, kimonos and other traditional dresses.

Even in Italy, till some decades ago, families had traditions such as knitting, cross-stitching, embroidery and lace-making for their daughters' weddings. We still use some of the heirlooms from my mother-in-law's family at our home.

However, all those things are from the past, and often today's generation is dismissive about them, they would rather buy something new from the supermarket, as I do!

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Aurangzeb's Tomb

As I read about the Aurangzeb controversy in India, I was reminded of my trip to his tomb in January 2020, just before the Covid pandemic.

I am no fan of Aurangzeb, I think that he was a bigot and perhaps even a psychopath. However, in this post, I want to write about my visit to his tomb and to explain why I think that the idea of destroying or desecrating his tomb is wrong.

At the end, I also want to talk a little bit about India's syncretic Ganga-Jamuni culture in relation to the Aurangzeb controversy.

Visit to Aurangzeb's Grave

I was in Aurangabad and had gone to visit the Ajanta caves. Living abroad, I always feel that I am losing touch with the India of ordinary people, thus, whenever possible, instead of taking cars, I try to travel by the public transport buses.

Coming back from Ajanta, I was sitting in front in the MSRT bus and talking to the driver, when he told me that the bus will pass through Khuldabad, where Aurangzeb was buried in 1707 CE. I told the bus driver to drop me there.

Khuldabad is a little town in the Aurangabad district, a little bigger than a village. The bus dropped me in a crowded market street and when I asked about the Aurangzeb tomb, people pointed to a simple looking mosque in a side street.

I was a little surprised that the Mughal emperor had his tomb in such an insignificant mosque in such an insignificant place.

Inside the mosque, his grave was immediately after the entrance, to the left side. The grave was surrounded by a marble-lattice (sangmarmar ki jaali) enclosure. There was no makbara or a monument, and his grave was just an open strip of ground, exposed to the rain and wind. A tree was planted in it but it seemed to be having difficulties growing.

The board near the grave said that Aurangzeb had died in Ahmadnagar, but was brought here, 130 kms away, because he wanted to be buried near the tomb of the 14th century sufi saint Zainuddin Shirazi. According to his wishes, no monument was built around his grave.

The marble enclosure and floor were made two centuries later by Lord Curzon and the Nizam of Hyderabad.

The Mosque and Dargah of Zainuddin Dawood Husain Shirazi

The structure has different buildings, including the dargah of the sufi saint Zainuddin Shirazi, with his grave covered with a red chadar.

Near the sufi tomb there was a board with a list of 15-18 names starting from Prophet Mohammed  and leading to the name of Zainuddin Shirazi.

The caretaker had explained about that board and how the sufi saint of Irani origins was linked to the Prophet, but I don't remember it. At that time I had thought that I will write about it in my blog but then Covid arrived and I forgot all about it.

Near the saint's tomb, there was also a special niche made in the wall holding some relic or important Islamic symbol from Mecca.

The caretaker had also explained why that relic or symbol was considered holy, but I do not remember it now. Saint's tomb was located a proper makbara.

The mosque was located on the other side, in front of the saint's makbara (image below).

In the courtyard behind the makbara on one side, there were other religious structures, which looked like shrines of some kind. I have forgotten the details about them. You can see them in the image below.

It was a very simple and peaceful place and I could feel its sacredness and spirituality. It was wonderful to sit there and soak in its atmosphere.

How to do Namaz

As a child I grew up in front of a Muslim graveyard and not very far from the big Idgah of old Delhi. I have been to mosques in different countries around the world and I have watched persons doing the prayers (Namaz), but I was not aware of the whole process of how to do Namaz, and its different positions.

Outside this mosque in Khuldabad, I found a board (left) explaining the different positions assumed during namaz, with text in both Urdu and Hindi. I was fascinated by it.

You can see that board in the picture. It makes me think of a set of stretching exercises, somewhat similar to yoga, which means that apart from the religious significance of doing namaz, it might also be good for the body as an exercise. (You can click on the image for a bigger view)

Talks of Destroying Aurangzeb's Tomb

While not being an admirer of Aurangzeb, I do not agree with the idea of destroying or desecrating his tomb, for 2 main reasons:

(1) I think that Aurangzeb paid for his brutality and sins in his own life. He was 89 years old when he died and had been the Mughal emperor for almost fifty years. The last 25 years of his life were spent in the Deccan region of India, fighting different adversaries, especially the Marathas. Imagine spending all your old age, away from your home, fighting different wars, and dying far away from your family and children.

I think that killing other human beings extracts a price from us, it leaves a scar on our soul. The number of soldiers coming back from a war and suffering from PTSD, is one example of this negative impact of violence on ourselves. Imagine killing your brothers and sisters, and imprisoning your father - persons who had loved you and perhaps played with you when you were young. Could he just kill them all ruthlessly without paying a price for it psychologically? What lessons did his own children learn from their father? After being brutal to his father and siblings, did he become afraid of his own wives and children, that they could also kill him?

He sowed the seeds of hate and violence, he reaped the crops of those seeds. Look at his family history - after his death, his son Azam Shah became emperor for only 3 months. Then he, his brother and their children were all killed by another brother, who became the new emperor Bahadur Shah, but he lasted only for 5 years. He was succeeded by his son, who lasted one year and was killed. And their stories of killings go on.

Apart from the killings and destruction of families, Aurangzeb's reign started the decline of the Mughal dynasty and empire, from which they never recovered. Thus, I feel that Aurangzeb paid for his karma in his own life and through his descendents.

(2) I also believe that we can't think of destroying or desecrating sacred places of any religion, also because we have to remain true to ourselves and our beliefs. Personally, I believe in the message of Upanishads, Aham Brahmo Asti, that there is god in each one of us, without any exceptions. 

Aurangzeb's grave is open to the sky. After more than 300 years, I am not sure if you will find his bones. And even if you can find them and dig them out, what will you do to them? Is that going to vindicate you and give you any peace of mind?

Aurangzeb killed many persons, destroyed many temples and religious places, but then I hope that his soul made peace with what he had done and he could forgive himself. I certainly don't think that his actions gave him any happiness. He left behind an inheritance of hate and bloodshed. What would anyone else get today by destroying his grave?

On the other hand, his grave remains as a warning, a place for us to not forget him and to think about his life, about his inheritance and his impact. Hate and violence do not lead to happiness and prosperity, they can only lead to more hate and violence.

India's Syncretic Traditions of Ganga-Jamuni Culture

I grew up surrounded by ideas of living together and loving of different religions and cultures. During my extensive travels in India, I feel that among the ordinary people, those basic ideas of mutual love and respect are still alive today.

The caretaker of Aurangzeb's grave was very generous and kind in taking me around, showing me different parts of the shrines and explaining. I remember sitting with him in the courtyard, talking to him about the changing world and the future of our children and grandchildren, as old men tend to do everywhere. For me, that is the essence of Ganga-Jamuni culture - recognising, respecting and loving our essential humanity.

I feel that today this Ganga-Jamuni culture is under attack not only by the religious hardliners and bigots of the different religions, but also by persons of our civil society when they start differentiating between bigotries - they can only criticise some, and about the others, they prefer to keep quiet, or worse, try to justify, minimise or white-wash them.

 

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If you have read this far, perhaps you would also like to read my ideas about blasphemy (it is in my Hindi blog).

In the picture-credits above, the name of the place has been shown as Khulnabad instead Khuldabad - I regret that. All the pictures are by me.

*****

János Géczi - Artist in Schio

János Géczi, the well-known Hungarian writer, poet and artist was in Schio in the beginning of March 2025. Some of his works created during his stay in the city are expected to be a part of Schio's DiCarta Paper-Art Biennale planned for 2026-27.

During his stay in Schio, János was accompanied by his friend and garden-architect, Zsolt Ambrus, who also acted as his translator.

I had an opportunity to meet János on 12th March, and to talk to him about his work. This post is based on that meeting.

Artists in Schio

Though Schio (VI) is a tiny town in the Alpine foothills in the north-east of Italy, it has a vibrant cultural and artistic life. The city has a rich calendar of artistic events including the DiCarta Papermade Biennale organised by the Commune of Schio. These events often bring to the city important artists and opportunities for interacting with them.

The next Papermade Biennale in Schio is being planned for 2026-27 and will be curated by Valeria Bertesina and Roberto Nassi.

János Géczi and His Creative Evolution

János was born on 5 May 1954 in a small town called Monostorpályi in Northern part of Hungary. His family members were mostly peasants and manual workers. He went to a local primary school, which had big classes with around 45 children.

He started writing poetry in the middle school. There, he had a good teacher who thought that he had potential and encouraged him to go to the grammar school for secondary education.

He was able to win a scholarship for the grammar school in Debrecen, where he studied biology. He understood very early that life-sciences and literature (prose and poetry), are two different ways to look at and understand the world and its reality. Thus, all his life he has followed both, the scientific and the literary-artistic paths. While in the school, he also started to explore the writings of important Hungarian writers like Péter Melius Juhász, Mihály Csokonai Vitéz, Fazekas and Diószegi.

After the grammar school, most of his classmates went on to study medicine while Janos went for 5 years to a biology institute, known for its research work. Today, apart from being a university professor and researcher, he is a well-known writer, poet, editor and artist.

During his university years, he became interested in sociological issues around the marginalisation of different groups of people and started to write about it. This was during 1970s when Hungary was under a communist rule - his writings were not appreciated by the authorities and he was told to stop.

For all his life, János has continued to observe and understand the world through those two different lenses, creativity and science, expressing himself through essays, poems and visual poems, fiction, décollage and has won different awards.

You can read English translations of two of his poems (link opens in a new window).

János & His Reflection Diary in 2025

János explained that for whole of 2025 he is participating in a writing exercise in collaboration with a Hungarian newspaper. Every month, a creative person (a poet or a writer or an artist) poses a question to him and every day of that month, he writes a kind of daily diary, reflecting on that question. His diary is published in the newspaper and its website, and after completing a year, it will come out as a book.

I thought that it was an incredible prompt for stimulating creative juices, but it also requires a very strong discipline. Even while his stay in Schio, he continues to write his reflections every day. 

János Géczi as an Artist in Schio

As an artist, János is known for his Décollage work. "Dècollage" is created by tearing-off or removing a piece or a part of a paper or canvas. In that sense, it is opposite of a "Collage", in which we bring together different pieces to create an art.

He works with old public-posters in cities. Those posters are usually pasted one on the top of another, till they become too many and then someone tears all of them off, cleans the space and puts up new posters.

János goes around to collect different layers of posters and then removes parts of each layer so that bits and pieces of the underneath layers can be seen. This mimics what happens in real-life as sometimes posters can tear off and show older posters below, creating shapes, juxtapositions of words, pictures, colours and shapes, as a kind of memento-mori about passage of time and the role of memories.

During his stay in Schio, János has collected many old posters from the public spaces in the city. He said that he liked the pale pinks and and blues that he finds at the back of these posters and his décollage works created in Schio, focus mainly on the different layers seen from the back of the posters.

The room where he was working, had rolled sheets of old posters he had collected from the city, some of them wet because it had been raining in Schio. It also had big containers of glue, which he used to create additional layers of the posters. Once the layers are placed, then he can tear-off some of them, creating the shapes and colours of his artistic geographies.

Compared to some of his works which showed the more vibrant colours and words from the front of the posters, I personally loved his more abstract creations made from the back of the posters, with their pale colours.

Roberto Nassi has asked Janos to also write a poem linked with his artwork for the Biennale, so that both his artistic and literary dimensions are presented together.

In the End

For me, meeting János and Zsolt was also an opportunity to reconnect with Valeria Bertesina, who has been curating the DiCarta Paper-Art Biennials in Schio.

János is of my age and I was trying to imagine his years of growing up in Hungary when it was a part of Soviet influence and to compare them with my growing up in India.

In a way, I find a reflection of my life in his, as like him, I also have my professional doctor-researcher life and a creative life. I was sorry that I could not speak and understand Hungarian, because it would have been much more interesting and enriching to talk and exchange notes about our similarities and differences.

Staying in a small town like Schio, and meeting and talking to interesting creative persons like János, is a wonderful combination, and I feel very lucky to have such opportunities.

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Renaissance Art & Giovanni Bellini

The renaissance period introduced the ideas of three-dimensional depth, realism, perspective, colour-tones and light in paintings, based on new understandings from different sciences such as anatomy, physics, mathematics, geology and natural sciences occurring in that period.

This post focuses on the evolution of a renaissance period artist through 11 paintings on the theme of "Madonna and child Jesus". The artist is Giovanni Bellini and all the paintings are from the Accademia museum in Venice.

The image below is that of a telero (huge painting covering an entire wall) started by Giovanni Bellini in 1515-16, left incomplete due to his death. (Click on the images for a bigger view)

The Bellini Bottega in Venice

In that period, the artists worked in Bottega or workshops, where the master artist had many apprentice and helpers. Jacopo Bellini, Giovanni's father, was a renowned Venetian artist in Venice. One of Jacopo's famous works is a tall mosaic inside St Marks basilica in Venice, known as "Mosaic of Visitation".

Giovanni Bellini, also called Giambellino, was born around 1930-35. He is considered as one of the great masters of early Venetian renaissance art. Giovanni had learned the art from his brother and father, was also influenced by his brother-in-law Andrea Mantegna, as well as other artists. Giovanni played an important role in developing the ideas of "tonality" in art, ensuring an overall tone for the painting and a smooth passage of tones in different parts of the painting.

Before presenting his art-works, let me briefly introduce the Accademia museum of Venice, where you can admire the originals of all the paintings presented in this post.

Accademia Museum

This museum hosts some of the masterpieces of renaissance period art by maestros like Tiziano (Titan), Tintoretto, Canaletto, Tiepolo, Hans Memling & Hieronymus Bosch. It is situated close to the Accademia bridge (orginally called Ponte della Carità, inaugurated in 1854). If you like renaissance art, do not miss visiting this museum during your visit to Venice.

The building hosting the Accademia museum today, was once a convent and a church (Santa Maria della Carità church).  Under Napoleon's rule in late 18th century, the religious persons from the church and the nearby convent were sent away. In 1807, the old Accademia museum was shifted in those buildings.

Giovanni Bellini's "Madonna and the Child" Series of Paintings

Bellini made a series of paintings of Madonna with the child Jesus. Let me now show you 10 paintings from that series present in the Accademia museum, so that you can appreciate his evolution as a painter.

There is an 11th painting at the end of this post, from his series on the theme of Pietà.

1. From 1448

I am not sure how old was Giovanni when this painting was made and how much did he actually contribute to it. The madonna of this painting does not look very young. Baby Jesus, sitting on a parapet, is holding an apple in his left hand and two fingers raised showing his dual (human and divine) nature. Madonna is expressionless while the child has a knowing expression, much wiser than his age.

2. From 1455

This painting was done when Giovanni was about 20 years old. It is simpler with fewer colours compared to the first one. The baby wearing a black dress, looks younger but still has a knowing expression while he holds his mother's chin with his hand.

3. From 1470

When this painting was done, Giovanni was 35 years old and clearly it is a more mature work, even if it not an oil painting on canvas like the others. Madonna seems to be lit by the light, with a blue sky behind her. Her face has a serenity while looking down at her sleeping son, lying nude, his hand hanging down, almost like a glimpse of the future awaiting them. There is a sense of three-dimensionality, proportions and perspective in this work.

4. From 1475 

Giovanni made this when he was forty. He has light coming in from upper right side, lighting up Madonna's serene and young face, while the light on the baby is more diffused. The baby has a more innocent face, and he makes the sign of his dual nature with this right hand, while his left hand grips his mother's thumb. 

5. From 1480

By now, Giovanni was 45 years old and clearly more skilled as a painter. The whole canvas seems lit by light with bright colours. The background has a light blue sky, fluffy clouds and the Euganei hills near Padua. The baby has a knowing and petulant look, as he holds his right hand in the two-fingers sign while his left hand discreetly seeks his mother's touch.

6. From 1485-90

Now Giovanni has crossed fifty years, he is recognised as a maestro. Perhaps, this means that now he can experiment and try new colours and ideas. The most distinctive change in the painting is the use of bright red colours in Madonna's gown and the heads and wings of the six cherubs on the clouds floating above. The baby seems to be wearing a modern looking night-shirt. The baby also has a more child like expression and seems to be talking to his mother.

7. From 1485-90

This is also from the same period. In this, the two have a green screen behind, the surface of the parapet is painted green, and in the background on the two sides there are two trees. The baby is nude, has a more child like expression and his left hand holds his mother's fingers. Once again the whole canvas seems to be lit by light.

8. From 1488 (With St Catherine and Magdalene)

This is a more complex work. Compared to the two women saints on the two sides, dressed in rich clothes and wearing jewellery, Madonna looks similar to the other paintings above. The baby seems lost in ecstasy. While the background is dark, the 4 figures seem lit by an external light, creating a few shadows. It seems to have clear Flemish or Dutch influences.

9. From 1490 (With St Paul and St George)

Like one above, this one also has two figures standing on both sides of the mother and child. However, this painting has much more in common with his other works - light blue sky with clouds, a red screen behind them, all the persons lit by a light coming from the left with a hint of shadows in the right side of the canvas.

10. From 1503 (With St John Baptist and a Woman)

This painting was done when Giovanni was 68 years old and it is even more complex, with a detailed urban background with the Vicentino mountains behind them - the houses have a distinct look, may be it shows the city of Bassano. Sheep are grazing on the grassy hills (click on the picture to see a bigger version for the sheep). It is bathed in light with shades of liliacs, pinks, green and light blues. Madonna has a soft and innocent expression. The skin tones of Madonna and the woman on the right seem to have the red tones associated with Titan.

11. From 1505 - Pietà with Madonna and the Dying Jesus

The last painting is from the Pietà series, and is from 1505, when Giovanni was 70 years old. The white-haired Madonna's face is etched with lines of sorrow. A dramatic touch is given by the broken tree on the left of the canvas. The background is in the shade of orange-yellow seems to show Padua with Euganei hills and Vicentino mountains behind. Once again, the whole canvas seems to be lit all over with a diffused light and few shadows. (You can click on all the images for a bigger view.)

Things I Noticed in the Paintings

I think that as Giovanni grew older and more skilled, his works assumed more renaissance characteristics - they seem more three-dimensional, more realistic, while the proportions and perspectives improve.

In most of his paintings, the Madonna has an innocent or an aloof look, she does not seem to be looking at you. I also noticed that in many paintings, her little finger seems to be bent or crooked in the middle - it does not seem very natural. Try bending your finger like that and you will see what I mean.

On the other hand, the baby Jesus has a more knowing look, creating a kind of dissonance because his facial expressions are more adult-like. At the same time, the child's proportions do not always look right. For example in painting number 10 above, the child seems to be too long. Child's ecstasy, with his eyes turning up, in image 8 also made me feel a little anxious.

I love the light and vivid colours that seem to illuminate many of his works. They lack the light and shadow effects (chiaroscuro), which would become a dominant part of later renaissance art.

I also love the tender affection between the mother and the baby, expressed in the way the boy holds his mother's thumb or touches her hand. 

To Conclude

To look at the different paintings of Giovanni Bellini in a chronological manner gives us an idea of his evolution as an artist. At the same time, it gives us an idea of how the renaissance ideas of art were evolving.

Leonardo da Vinci was born in 1452 and his Monalisa was painted in early 1500s. Michelangelo was born in 1475 and his frescoes of Universal Judgement in Vatican were painted around 1540. Thus, the art of Giovanni Bellini needs to be seen in the context of all the other artists, as they exchanged ideas, knowledge and techniques. 

All the paintings presented in this post are from Accademia museum in Venice. To feel their full impact, you need to look at them in the museum. For example, the sensation of light when you look at painting number 10 above is absolutely incredible. When I saw it, I was transfixed.

BTW, the Telero shown in the first image above was commissioned to Giovanni Bellini in 1515, when he had turned eighty. He was unable to finish it, as he died in 1516. It was completed many years later by another artist, Vittore Belliniano. 

I have been to the Accademia museum a few times, and every time I go there I discover new works which I had not noticed earlier!

*****  

Day of Remembering: Annamaria's Story

Our history books are full of stories of massacres and of persons forced to leave their homes and become refugees. Such stories have a special resonance for me because my mother's family was forced to leave their homes and lands in 1947, when that part of India became a new country called Pakistan.

Recently, I met Annamaria Marussi who told me her story of massacres and becoming a refugee from Istria, a peninsula at the north-eastern border of Italy, which is now a part of Slovenia & Croatia. Annamaria was born in a tiny town called Isola (Izola) in Istria.

This post tells her story. The image below has Annamaria with her son and grand-daughter.

Let me start by briefly explaining the location and history of Istria.

Istria - The Land and Its History

Istria (Istra in Slovenia and Croatia) is a peninsula, a thumb like stub of land jutting out into Adriatic sea close to the border between Italy, Slovenia and Croatia. This land is part of Karst region, a geographical area characterised by a plateau with steep cliffs overlooking the sea, extending from north-eastern Italy to Croatia. The area is full of caves and deep sink-holes (foibe).

This part of Europe, today marks the meeting place of 4 countries - Austria, Slovenia, Croatia and Italy and this explains its chequered history. 

By 5th century AD, it was part of the Roman empire, which gave it the name Histria. Then for around 400 years, it passed under different rulers, from Byzantines, to Longobards and Slavs. Around 900 AD, for about 800 years, till around the end of 18th century, Isria/Istra was under the Venetian republic and therefore, the winged lion symbol of Venice became a common sight in this area.

Around 1820 AD, this area came under the Austrian-Hungarian empire till the first world war, and then it became part of Italy. After the second world war, the area was occupied by the partisans of Tito and became a part of Yugoslavia. Finally, after the end of Soviet Union, Yugoslavia broke in different parts and now it is divided between Slovenia and Croatia.

The map below (from Wikipedia) shows how Istria is divided between Italy, Slovenia and Croatia today. The purple arrow near the top left part of the image shows the location of Isola (Izola) where Annamaria lived as a child.

The Foibe Massacres & The Ideologies

In 1945, as the German forces retreated, the partisans of Marshal Tito occupied Istria. As a lot of its inhabitants were Italians, the Slav origin partisans wanted to send them away and the fastest and least costly way to kill them to push them down the foibes, or the sink-holes, some of which were as deep as 300 metres. These killings were justified by the partisans as a just reprisal of the Slav deaths caused by the fascist German-Italian regimes. Many persons deny that civilians were killed and justify it as political vendetta.

Apart from the persons killed in the foibe, between 1947 and 1954, around 350,000 persons of Italian origin left their homes as Istrian refugees to escape the communist regime of Tito.

How many persons were killed in the foibe-massacres? There are contested claims from the two sides, varying from a few thousands to 10-20 thousand. Istrian refugees say that a lot of innocent persons were killed and present names and stories of some of them to prove their point. Yugoslavians downplayed the killings, saying that only the fascists and their collaborators were killed. 

Every year, 10 February is the Day of Remembrance In Italy for the Istrian refugees and the persons killed in the foibe-massacres. 

Personally, I believe that extreme left (radical communists) are the mirror images of extreme right groups like fascists. Examples from Soviet Union, China, Vietnam and Cambodia, show that communist violence was no less brutal then the fascists', though communists sometimes ignore those while fighting the different fascisms.

Story of Annamaria Marussi

Annamaria was six years old when her family was forced to leave their home in the tiny seaside town of Isola on the Istrian coast. According to her, out of the 32,000 persons living in that town, 28,000 had left as refugees. She talked about that experience with the following words:

"I come from the town of Isola in Istria but my father was from Fiume (Rijeka in Croatia). He had come to work in Isola. My mother's family, all her relatives, were from Isola.

I was born in the house of Domenico Lovisato (NdR: a well-known geologist and palaeontologist, born in 1842 in Isola in Istria) and then our family had shifted to another house. In those days, Isola had only 2 main roads and our house was on one of those. We lived on the first floor and as you came down the stairs, there was a atrium and the main door. At the top of the door was a crescent-shaped window with glass in different colours. After many years, when finally we had our house, I asked to have the crescent-shaped window over the door, with glass in different colours, to remember that house in Isola.

I remember the times when we would go for vendemiare (grape-collection for making wine). The family of my maternal grandmother had vineyards. They had some containers which were hung on the mules and donkeys and they would put small children in those containers. So I would go to the countryside sitting inside a container hanging on the side of a mule.

I also remember when it was time to collect almonds, or when I went with my father in a small boat because he loved the sea and fishing. Sometimes in the evening he took me with him for fishing. Later, after the exodus, when we were living in that rundown house in Trieste, some evenings I went with him to the Audace wharf for fishing, and I was supposed to not make noise because otherwise the fish didn't come near.

Our family, I, my parents and my brother, we all had to leave our home. My father had left earlier, while the remaining three, we left in 1947, when the Paris Peace plan offered us the possibility of leaving. We were allowed to take only our furniture, we put them in trucks which took them to store-houses as the refugees didn't have homes or spaces in refugee camps to keep them. We took the boat which was going too and fro to take the refugees to Trieste in Italy.

We were more fortunate than other refugees because my father had already found a place for us in the old town of Trieste. It was bare, small and poor but at least we had a home and we could all stay together. Trieste had an enormous refugee camp, created in the silos, an old store-house building near the railway station. It was divided into small boxes, each hosting a family. There were around 2000 persons living that building.

Over the years, the Istrian refugees have created some associations, which promote the organisation of the Day of Remembrance, so that we don't forget the Istrians. Out of the 350,000 refugees, around 70,000 left Italy to emigrate to north and south Americas, Australia, New Zealand, and other countries. They can be found in every part of Italy.

I remember when we had put our stuff in the truck and said goodbye to our relatives. My grandparents were still there when we left in 1947. One of my traumatic memory is from 1945, when the German soldiers, while retreating had blown up a dam and we heard this terrible sound of the bomb.

I went back to see my old house in Isola and it was such an alienating sensation. It has changed a lot. To see that house which was my house and to see other persons living there, to think of the memories of that place of how it was, it was traumatic.

After so many years, the impact of that exodus, of leaving that home is still strong, I have nostalgia for those days. It is a wound, because it was not just leaving our old home, but it was that life in a small town where everyone knew everyone else, all that lost. For example, the sister of my father, they emigrated to USA. My paternal grandmother used to live with their family, she could not go with them to USA because they said that she was too old, and she suffered from this separation. Other relatives were sent to Sanremo. My husband's family some were sent to Perugia, we were all thrown apart in different directions, so many lacerations in our hearts."

Conclusions

Talking to Annamaria brought back my childhood memories of talking to my maternal grandmother and her lingering sorrow about the land and persons, as well as the trauma of partition of India and Pakistan. In those days we were living in the house of a Muslim trader who had gone as a refugee to Pakistan and I remember wondering if he knew that we were living in his house.

The real issue about becoming a refugee, as in Annamaria's story, is that of facing forced eviction and violence, as well as, loss of property, dignity and family relationships. That is the pain we carry in our hearts for ever.

The image below has Annamaria Marussi and Gianni Bevilacqua, two persons who were forced to leave their homes in Istria and become refugees, at the Day of Remembering exhibition on 10th February 2025 in Schio (VI), Italy.

I also remembered an encounter with a Pakistani girl in Washington DC, after watching a play, "A Tryst with Destiny" written and directed by my sister, which was about the India-Pakistan partition. She had said, "I understand the trauma of my elders about leaving their homes and becoming refugees and having nostalgia for the past. But I was born in Pakistan and that is my homeland."

I can imagine the lives of the persons now living in the house in Isola where Annamaria lived as a child. For them also that house, the community of Isola and the Istria region, is now their homeland. If and when, they will leave that house to go and live somewhere else, they would also miss it.

I think that is the story of all refugees. The first generations miss what they have lost and carry that hurt all their lives. But the second and third generations, hopefully, they can stop being a refugee, they can make new memories about their new homelands, and the old stories lose their power of hurting us and keeping us as a prisoner of the pain. 

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