Knocking-Down Alice Munro

The latest issue of Outlook magazine (11 Aug.2024) in India is about the Nobel prize winner Canadian writer Alice Munro (1931-2024) controversy. After Munro's death in May this year, her daughter disclosed that when she was 9 years old, she was sexually abused by her step-father. She said that she had told it to her mother, but her mother had refused to leave her husband. This disclosure has led to the campaign which says that Munro was a terrible person and her works should be boycotted.

The magazine has different persons sharing their views about this controversy. I would also like to share a couple of my ideas about this theme.

Views in Outlook Magazine

Most views published in the magazine, take nuanced positions. For example:

Jai Arjun Singh's view is that everyone contains multitudes and asks, "is it so hard to believe that people who have done heinous things in one context are also capable - over a long lifetime - of producing thoughtful, moving art and doing it honestly?"

In the Munro controversy, the heinous act was by the step-father. I feel that painting Munro as a kind of accomplice is going too far. However, suppose Munro was a terrible person, does it mean that we erase her work? I don't think so.

Jerry Pinto mentions the universality of human flaws and says about Picasso, "He is flawed. I accept that because I am flawed. I accept his art as coming from a flawed source because there are only flawed sources." I like and understand this viewpoint better.

I think that people who point fingers at others, are often those who have their own skeletons in their cupboards.

My Views

I also think that same events can be interpreted differently. For example, some things can be seen as harmless fun or not so serious by one person and a mortal offence by another. I remember film actress Rakhi's interview about her divorce some decades ago, in which she mentioned about her husband Gulzaar's saheb's cruelty "because he wanted only freshly made warm chapati and threw it away if it was not to his satisfaction". I know some men and women who also prefer their chapatis warm, but fortunately, they don't need to divorce their spouses, they just need to get a new cook for their kitchens.

You think that I am trivialising the issue? How about ragging? Some 20 years ago, I had written a post about my ragging experiences in the medical college in 1972. I had happy memories of that experience while another of my classmates had left the college. Some even commit suicide due to ragging. BTW, my post about that ragging experience, is one of the most popular posts on this blog and it triggers a large number of persons, who continue to read it, in spite of explicit warnings about its content.

In Munro's defence, I can also say that her daughter had told about it to her mother, almost 15 years after the event. Thinking of "multitudes" inside us, and may be Munro had had some very good memories in all those years with her husband, including of many acts of kindness and empathy, and she was conflicted in her mind. I can't judge her reasons. Since Munro is dead, and can't defend herself, in the end, her daughter's is just one side of a complex story.

Finally, if we start boycotting due to all the stories about the well-known writers, artists, actors etc., we won't have any films, books and works of art left for us to admire and engage with. Maybe this is because, famous creative people undergo a lot of pressure to cross the boundaries?

Since we live in the age of aggressive self-promotion based media-celebrities, I guess many persons outraging about Munro are only looking for attention through their outrageous comments. Unfortunately, click-bait hungry portals & social media are only too happy to oblige them.

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Remembering Dr Usha Nayar

My dear friend Usha died last year in February 2021. I heard about it only today, when I saw a message from her daughter Priya. A very nice website has been created for remembering Usha, her life and her work, where you can find many of her writings. While I process that she is no more, through this post I want to share some of my memories of her.

I had met Usha through an Italian friend, Dr Enrico Pupulin in 1996. At that time, Enrico was the head of the Disability and Rehabilitation (DAR) team at the World Health Organisation (WHO) in Geneva. He was keen to conduct a multi-country research on implementing community-based rehabilitation (CBR) programmes in some urban slum communities. In CBR programmes, disabled persons themselves, family members, and local community persons are trained in providing support to children and adults with disabilities. Enrico wanted to see if this approach would work in the poor communities living in the slums.

Enrico had gathered some really committed persons from seven countries for this research, including Fr Alex Zanotelli from Nairobi, Kenya and Dr Eduardo Scannavino from Santarem, Brazil. Usha was also one of them. In those days days she was the professor of child and adolescent health at the Tata Institute of Social Sciences (TISS) in Mumbai, and together with her husband Chandran, she was also the founder of a voluntary organisation called Smarth, which was active in some slum areas such as Bhiwandi and Dharavi areas in Mumbai. I was asked to coordinate that research project.

Over the next 10-12 years we met many times. In 1999, we were together in Brazil. In 2001, we all converged in Mumbai, when we visited the Bhiwandi and Dharavi areas. Not long after that visit to Mumbai, Usha told me that Chandran had been diagnosed with a cancer. In spite of all their efforts, he died some time later. That was a difficult period for their family.

In the following years, we kept on meeting on and off. Usha came to Italy for a couple of workshops. Then we were both involved in the organisation of an international workshop in Helsinki, Finland. Usha also did the compiling of responses for an international survey on disability and rehabilitation for the WHO. Her warmth, humility and humane approach made her an ideal colleague, who was appreciated and loved by everyone.

Some more years later, another difficult period for Usha came when some persons from their voluntary organisation accused her of improper use of the donors' funds. Though all the financial controls showed that the funds had been used properly and no evidence of any wrong-doing was found, it took a toll on her. Even more unfortunately, it led to a decline and then closure of that organisation which she had started with Chandran.

In August 2012, as she reached 65 years, she retired from TISS as a senior professor. Few days later, in September, she left India and came to the USA, where she started a new phase of life as a professor in the New York State University. It also meant that she could be closer to her daughter.

Once we were sitting together and talking, I don't remember in which country it was, when I had told her about some personal set-back which was worrying me at that time. Usha had told me, "Have faith in God, sometimes what you see as a set-back, can become an opportunity for a new direction in life." Then she had told me about an episode from her own life. She had completed her gradutation, post-graduation and PhD from Allahabad university and she was very keen to have a job in that university. "The job that I had wanted so much, it was not given to me, it was given to someone who had family ties to some big-wigs", she had said, "I was so disappointed, I felt that my life was over and I will not achieve anything in life. Some time later, there was an opportunity in TISS, I applied and was successful. If I had not had that set-back in Allahabad, I would not have had the good fortune to work in TISS. Only afterwards I understood that God works in different ways." I still remember those words.

Over the last couple of years, Usha had also become more active with Yoga and the teachings of Upanishads, which had long been my area of interest as well. We had sometimes exchanged messages through Facebook and I had told her that I looked forward to an opportunity for talking about spirituality with her.

Instead, destiny had other plans. In February 2021, she died a couple of days after receiving a Covid vaccine, but I never heard about it. A few months later, after the second dose of a Covid vaccine, even I developed a cardiac arrhythmia, which took a few months to improve. My doctor in Italy said that it was probably a coincidence and not due to the vaccine. Ever since the pandemic started, health sertvices have worsened and there is no way to know for sure. However, no one can deny that so many of our lives have been changed by that pandemic.

Dear Usha, perhaps one day we shall meet and have our discussion about spirituality on the other side and laugh about it. Goodbye my friend, I am glad that our paths crossed.

    

Liberal Dilemmas

I have always thought of myself as a liberal. However, increasingly I feel confused when I am faced with competing liberal values. Often, I am not sure, which values should be chosen and why. Most of the times, the more I try to read and understand about these issues, the more complex they seem to become. In the end, it leaves me frustrated because I can’t make any decision.

Even a decade ago, if somone had told me that I will be confused about my liberal values, I would not have believed it. It is not just me. Many others I know, face similar dilemmas, while some others, wh seem to have taken a positio, can't really explain their choices in a logical way.

So, lately I am not very sure, what kind of liberal I am or if I am really a liberal! One thing is sure, compared to some people’s certainties, I feel like a sand-castle whose walls fly off in all directions at the first sign of the wind.

Liberal Struggles in the Past

The identity struggles in the past were simpler. For example, fighting for the LGBT rights used to mean that countries and societies had to accept persons who identified themselves as LGBT, and that they were citizens like everyone else. Those struggles are still not over in many parts of the world. For example, in some countries, to be gay or lesbian or a transgender person can lead to blackmail, rape, prison, torture and even death. In addition to the specific anti-LGBT laws, in some countries, it is socially accepted that families and communities can force individuals into marriages, undergo conversion therapies, get raped or even be killed.

Countries which accept the individuals with different sexual orientations, might have other struggles. For example, their right to live with or to get married to the persons of their choice or to adopt children.

Often, most of our liberal struggles were framed in terms of limiting the role of religions and traditions in our lives. For example, when these impacted the lives of women and other marginalised groups such as "lower" castes in terms of where they could go, how they could dress or the professions they could choose.

New Directions of the Liberal Struggles

Over the past couple of decades, in the developed world those fights for the rights have branched out into new directions. Often, in these new fights, the rights of one group of persons start competing with another, and we have to decide which rights and whose rights are more important.

One big arena of fight is about the words we use to talk about things, especially in English. Thus, it is no longer about the intentions of the persons, or their histories of work in challenging the oppression and marginalisation of people – the moment they use some “undesirable” or "politically incorect" words and terms, they can be attacked, sometimes viciously, even to the point of destroying their reputations, jobs and lives. Every time this happens, it leaves me dismayed. People playing victims because their "dignity has been outraged" by the politically incorect terms are full of rightous anger and can be extremely unforgiving and vindicative. However, this article is not about the use of politically correct language.

Instead, in this post I want to share some of my doubts about some other liberal values - gender identities, religious/cultural identities, women’s rights and the rights of the persons with disabilities. Let me start with the dilemmas about gender identities in sport.

Identities and Sports

In the 2021 Olympics held in Tokyo, the New Zealand’s women’s weight-lifting team included Laurel Hubbard, who is now a transgender woman. 43 years old Laurel had transitioned to become a woman in 2013. In the past, she had participated in other Olympic games as a man. Many women weight-lifter teams from other countries protested against her inclusion since they felt that Hubbard will have unfair advantage. However, she failed to win any medal and in the end the polemics died down.

Lia Thomas, a transgender woman swimmer from Pennsylvania university has been in news in 2022, for her repeated wins in free-style swimming events. Thomas had previously competed in the men's team for three years before joining the women's team, the last time as a man was in 2019. Many persons had expressed anger at her success in the women's swimming events and called it as "unfair advantage". According to the local rules a trans woman must complete one year of the male-hormon suppression treatment before she can take part in women's events in Pennsylvania University.

Another story was that of Santhi Soundarajan, a middle-distance runner from Tamil Nadu in India, who had grown up as a female. In 2006, when she was 25 years old, her silver medal in the Asian Games was revoked because her DNA test had shown that instead of the “XX” chromosomes of women, she had “XXY” chromosomes. It didn't matter that Santhi had no idea about being genetically an intersexual person.

How do you feel about the stories of Laurel, Thomas and Santhi? Should they be allowed to take part in the women's events? In 2006, when I had read about Santhi, I had felt that the organisers had been cruel and unjust towards her. However, when I looked at the pictures of Hubbard and Thomas, I saw broad, tall and muscular bodies, and I could understand why the other women in the championship had felt that it was unfair. 

We have separate sports competitions for men and women, because men and women have different bones and muscles because of their hormones. Somewhat similar logic is used for the participation of persons with disabilities in sports – separate sport events are organised for them and they are asked to compete against other persons with disabilities, for example in Paralympics.

So, a person who has grown up with male hormones with a certain kind of bones, muscles and bodies, and who decides to transition to become a woman, should compete against other women or men? Women protesting against Laurel’s inclusion should be seen as persons’ fighting for women’s rights or as trans-phobic?

As a liberal, what should be my position on this? I have to confess that I am not so sure. For sports where body strength is not the most important variable, for example for playing tennis or badminton, I think that transwomen athletes won't have unfair advantage, but for something like the javelin throw, it can be an issue. While reading about Thomas's own behaviour at a swimming meet where she had won the title, I think that she herself is also conflicted about it. 

I have not seen similar discussions around trans-men's participation in sports and they seem to be accepted more easily, which is understandable because other men do not see them as "unfair advantage". For example, Moiser (Lake Zurich, USA) had taken part in the women's team of triathalon in 2009. A year later, he decided to transition to become a man and in 2016 became selected in the men's team.

Trans-men usually take the male hormone (testosterone) as part of their transitioning and on-going therapy while its use is prohibited among male athletes. So, I am not sure how does that work when they try to qualify for Olympics and Paralympics.

Defining the identity

There are many on-going debates around the issues of gender and sexual identities. For example, in some countries, transgender persons when they transition, can ask to be legally recognised as a man or as a woman.

In many countries, women transitioning to become a man must get operated to remove their uterus before they can be legally recognised as a man, while men transitioning to become a woman must get their testicles removed before they are legally recognised as a woman. This is done to avoid that a legally recognised man can become pregnant or a legally recognised woman can father a child.

However, many transgender persons feel that they have a right over their bodies and being transgender is more about how they feel in their hearts and not about compulsory removing of their body parts. Thus, there are trans-men who have their uterus and trans-women with functioning male genitals, and both these groups are fighting for the right to be legally recognised as men and women.

On the other hand, some other trans-men and women, who have been through surgical operations and have got legal recognition, feel that it is problematic if for being recognised as a trans person it is enough only to declare that you are one.

There are also debates about “real woman” versus “transgender woman”. Last year, in June 2020, a huge controversy had erupted about an essay written by the writer J. K. Rollings, who was called trans-phobic for differentiating between biological women and trans-women. Some weeks ago, Nigerian author Adichie Chimamanda has also been criticised for the same reason.

For not discriminating against the trans-women, some persons are advocating the use of more "inclusive" terminology, such as "chest-feeding" instead of "breast-feeding", and "birthing parent" instead of "mother". Many women have spoken out against these terminologies as they seem to negate women's rights and spaces.

 

I feel that these discussions about trans-women and biological women have implications for another liberal value – the respect for diversity. When we ask for trans-women to be seen as women, are we asking for negating the diversity of their experiences? The struggle for recognition of diversities has become very complex over the years. For example, many groups feel that the term “LGBT” is restrictive. Some ask that we should use the acronym LGBTQIA (Lesbian, Gay, Bisexual, Trans-sexual, Queer, Inter-sexual and Asexual), others prefer LGBTQ+. Some persons do not feel comfortable in any of these labels, they feel that they are somewhere in between. Some feel that their gender identity is fluid and can change, so occasionally they might fit one label, but not always.

Thus, on one hand we are advocating for increasing recognition of our diversities. On the other, we are asking of cancelling the diversities of terminologies between trans and cis women (many men and women do not like the term "cis"). As liberals, which value should be considered more important - equality or diversity? I am confused.

Religions, Traditions and Modernity

I grew up surrounded by discussions about patriarchy and women’s rights. In those discussions, the traditional Hindu wife, her face covered with her sari or a scarf, walking two steps behind her husband, was a symbol of women’s oppression under the guise of traditions. We agreed that women have a right to dress as they wish, choose the profession or work they like and marry the person they wish to. In those discussions, fights against the traditions were not seen as fights against the religions and in my mind, those discussions applied to all the religions. Thus, the fight for a common civil code, a uniform law that applies to all the persons of different religions in multi-religious societies, was seen as an important liberal value.

Over the past decade, suddenly such discussions have become more problematic. For example, the ban on wearing of full veil covering the face among Muslim women in some countries of Europe. The liberal position has sided mostly with the more orthodox groups by insisting that “Hijab and veils are cultural symbols and a free choice of Muslim women”. However, discussions with the cultural mediators working in the immigrant communities show that peer, family and community pressures and expectations play a large role in use of veils and hijabs, and sometimes, young girls face violence for rebelling against those pressures.

For example, Italy has a large Pakistani immigrant community. Last year, a young girl of Pakistani origin went missing while she was rebelling against family pressures. Police suspects that she was killed while the rest of the family went back to Pakistan. Debates among the Pakistani community on this theme underline the difficulties of talking about women's attempts to escape the social control on how they dress and the persons they wish to marry. Some girls insist that modest dressing including hijab is their free choice; others, usually men, at best talk of "not washing our dirty laundry in public because there is already so much discrimination against us" and at worst, threaten the few dissenting Pakistani women's voices about the perils of not obeying the "fundamental values of our religion/culture".

Sometimes, even in a European town you can find very young girls from Muslim background being covered from head to feet, while some see it as "sexualisation of young girls". The community spokespersons often talk of veils and hijabs as important for their faith. Recently in Afghanistan, the Taliban authorities have made maindatory the use of full veil by the women. So in such a situation, can hijab and veils be seen as "free choices"? Liberals refuse to talk about this because they see it as reinforcing the negative stereotypes about Muslims. 

Similar dilemmas face immigrants from Africa. Black persons in Europe are often stereotyped as drug peddlers and criminals. At the same time, many black women face domestic violence. Liberals often refuse to raise the issue of violence experienced by black women for not reinforcing negative stereotypes against the black communities.

Thus, how do we talk about the negative stereotyping faced by Muslims or blacks in Europe, without closing our eyes to the rise in conservative Muslim forces which increasingly force women and LGBT persons into silence or the black women victims of domestic violence? Is there a way to talk about one without negating the other? While talking about patriarchy is encouraged among Christians and Hindus, in relation to Muslim women it may be seen as Islamophobia.

The Right of Choice and the Right to Life

The women’s right of choice to say no to unwanted pregnancies and to have safe spaces for abortion was another of the progressive struggle with which I had grown up with. When I read about conservative groups, which oppose women’s right to have safe abortion, because their church says so or because Bible says so, I have no doubts about which side I am on – I support women’s right to make the choice.

However, over the past decade, increasingly there are groups of persons with disabilities, which fight is for the right of children with disabilities to be born and not be aborted. For example, one of the common reasons for abortion is when tests show that the child will be born with a disability such as Down’s Syndrome.

So, should we continue to support women’s right over their bodies and their wombs and only they can choose if they wish to go ahead with a pregnancy or should we be on the side of persons with disabilities asking for life for children with disabilities?

In the End

There are no easy or blanket answers to these dilemmas. At the same time, I feel that it is important that we continue to talk about them, without being trolled or called names by those who feel that they already have the answers.

Let me conclude with a couple of additional issues, which I believe are important liberal values – (1) not labelling people, and accepting nuances and complexities of peoples’ beliefs and affiliations; and (2) freedom of expression.

The moment we say something, there are people waiting to stick labels to our foreheads – right wing, left wing, fascist, communist, follower of this or that. I find this extremely tiring. I refuse to label people and I try to have a dialogue with everyone - when I find that I don’t like some of their positions or opinions, I can always ignore them. My motto is "the world is big and there is enough place here for people who don't think like me."

Finally, I believe in freedom of expression, even of people with whom I do not agree, as long as they are not actively inciting violence. I believe in people’s right to raise questions about every thing including religions, gods, and prophets. I do not agree with trolls and fundamentalists who want to cancel all the voices they don’t like.


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Notes

01: The images used in this post are from the Guwahati (Assam, India) LGBT Pride Parade in 2015.

02: An earlier version of this article was published in my blog in June 2021
 

The Angry Indians

There are some persons on the Social Media, whom I call the "Angry Indians". They can be broadly divided into 2 main groups. One group is of persons who claim that they are trying to safeguard Indian culture and Hinduism. Often they have furious fights amongst themselves and some of them are full of hate. They often act in ways contrary to the beliefs they claim to defend.

The other group of that of persons who define themselves as progressives or liberals. They claim that they are trying to safeguard India's plurality and diversity. However, their main aim seems to be to counter BJP-Modi, and they are not really concerned about anything else. Like the first group, often they also act in ways contrary to the beliefs they claim to defend.

I call these 2 groups, the Hindu Cultural Warriors and the Progressive Cultural warriors. They are also co-dependent on each other, creating spaces for their fights and constantly, feeding-off each-other. Here are some recent examples of issues around which they fight.

India Versus South Asia

Recently the American vice-president Kamala Harris greeted the "South Asians" on the Holi festival and the Hindu Warriors erupted in protests. Don't you know that Holi is a festival only of Hindus of India, they asked. They don't like to be grouped together with India's neighbours, especially with Pakistan. On the other hand, Prograssive Warriors love using the term South Asia, I think mostly because Western progressives like it and even more, because they know that the other group hates it.

I need to confess that I am partial to Kamala Harris, since she has my mother's name, but my defense of the term "South Asian" has nothing to do with her name. I feel that the term "South Asian" acknowledges the common cultural identity of what was once known as Indian subcontinent. It is an identity which is shaped mostly by Indian culture, by its tradition of creating and accepting, even encouraging, blurred boundaries between the religions and its basic idea of "all the different paths lead to the same God".

All countries of South Asia have some Hindu, Sikh, Jain and Buddhists - in India and Nepal as majorities and in other countries as minorities. So wishing "Happy Holi" to all the people of these countries, did not seem like a bad thing to me and I can't understand why the Hindu Warriors don't like the term South Asians.

I can understand if conservative persons of other religions in "South Asia" resent Harris' greetings, because that is happening in some parts of the world. For example, there are many persons in Europe who get offended if you wish them for festivals which do not belong to their religions (for example, some Muslims get offended by the widespread Christian symbols in public spaces around Christmas and Easter times. So they are coming out with ideas like hiding Christmas trees in private spaces and saying "Season's greetings" instead of "Happy Christmas").

However, in India, festivals of all the religions are holidays for everyone and I have grown up in an environment where we wished everyone for all the festivals. For example, we always said "Happy Eid" or "Happy Gurupurab" and not "Happy Eid to Muslims" and "Happy Gurupurab for the Sikhs". So, if Harris is treating all South Asians as "people who celebrate Holi", why should the Hindu Warriors get offended? They should be jumping with joy!

Indian Festivals

Another issue which often leaves me confused is when Hindu Warriors get offended if someone dares to say anything about an Indian festival. I can understand the irritation about the extreme positions of some Progressives, who may be motivated by virtue-signalling - for example, their calls for "water saving" at Holi or for not making bonfires on Lohri and Holi. I can also understand the irritation because Progressives seem to focus only on Hindu festivals. However, I don't see the need to feel offended if someone says that Deewali can be hazardous for environmental pollution or the Durga and Ganesh statues pollute our rivers and lakes - I think that we need to look at these seriously and search for solutions.

Compared to other religions, Hinduism is not bound by any one book or any one tradition, so it is easier for us to question our old cultural practices and start new ones. For example, over past decade, I have seen different variations about the way we celebrate Rakhi, the festival in which sisters tie a rakhi on their brothers' wrists. Now, for promoting greater inclusion, some of our family celebrates it by sisters tying rakhis on the wrists of both, their brothers and their wives; and, at Karvachauth, both husbands and wives together keep fast. If we can change our rituals and practices according to the changing times, it is good for us as a community, and is certainly better than to remain with outdated practices and ideas.

Therefore, if the fire-crackers of Deewali cause horrendous increases in pollution and problems for people with breathing difficulties, especially in the big cities, and there are calls to limit their use, why should that be seen as an attack on Hinduism? IMO, it does not matter that traffic or industry or crop-burning are more polluting. On Deewali evenings, even 30-40 years ago, when traffic and other kinds of pollution were much less than today, the doctors' clinics used to be full of people with asthma attacks and breathing difficulties. I can vouch for it because I practiced medicine in Delhi in the 1980s and saw it every year. So why can't we use this opportunity to find alternative joyful and fun ways to celebrate Deewali? BTW, even Europe has campaigns around Christmas and New Year to limit the use of fire-crackers.

If chemical-based colours used in Holi can cause skin allergies or dermatitis, they also end up in our sewage waters and rivers. Our rivers and lakes are usually in terrible shape at festival-times. Use of chemical colours painted on the Durga and Ganesh statues, are bad for our environment in the same way. The answer for Hindu Warriors should not be to shout about these as "attacks on Hinduism" but to think of how to promote a wider use of plant-based natural colours. If we can promote our local artisans and organic colours' and dyes' industries by doing that, it will be even better. It can become an economic opportunity and also in line with our scriptures, which ask for the respect of nature.

BTW, the fun of Holi and the joy of covering people's faces and clothes with colours is increasingly finding emulators in Europe. Vicenza, the provincial town near which I live, has been organising "Holi celebrations" during summers, where it is an opportunity for people to drink, dance and play with colours.

Hinduism - Hinduttva

Many of the Hindu Warriors are promoting a version of Hinduttva which seems to be inspired by the ultra-conservatives of Christianity and Islam. Progressive Warriors are their partners in this, they also agree that Hinduttva means only that and nothing else. In fact for Progressives, the word Hinduttva belongs only to BJP, so they are fighting against it (they also think that the colour saffron belongs only to BJP and it should not be used).

I personally think that the word "Hinduttva" or the "essence of Hinduism" can not be reduced to only one meaning. Hinduism has developed along thousands of streams of ideas and practices across different parts of India, which have a lot in common and at the same time, an incredible amount of variations. Thus, if our ideas about Hinduism are infinite, the meanings of Hinduttva should also be infinite. So, why do we accept to let the idea of Hinduttva be hijacked by these 2 groups?

IMO, a wide public debate on the meaning of Hinduttva would be beneficial to India. It might help us to understand which cultural values are shared by the majority of Hindus and by majority of Indians. Though I don't think that we shall ever reach a consensus, this discussion would be useful. Probably, this commonly shared idea of Hinduttva would be closer to the results of the PEW survey in 2021 on the Religions of India. This survey report had shown that in spite of different religions, most Indians hold similar common beliefs. The "common shared cultural values of India" should be valued and safeguarded. Such an understanding of Hinduttva will be forged by the encounters of different religions of India and it will acknowledge the blurred boundaries between the religions, as one of its key characteristics.

The more conservatives among the Hindu Warriors do not accept anything except their ideas about traditions of Hinduism. At the same time, the ideas of blurred religious boundaries and common traditions shared across religious diversities are increasingly non-acceptable also to Progressives. They often talk about India's past and how it gave a home to persecuted minorities of the world, to cry about the lost Ganga-Jamuni tehzeeb and the lost traditions of accepting religious diversities in ancient India. However, for today's world they do not want to look at the norms and processes governing the acceptance of other religions in India's past. Instead, they would like to follow the ideas of secularism developed in the west, which are based on separation of religious identities. In India, the Progressive Warriors seem most concerned about how to safeguard the more conservative ideas of minority religions. I personally feel that the ideas of identity-politics developed in the west are problematic for a harmonious multi-cultural living in India because they destroy the blurred religious boundaries which has been a fundamental characteristics of Indian cultural world. For the same reason, Progressives defend maintaining separate specific laws for minority religions and fight the idea of common civil code.

Insulting Religions

Some of the Hindu Warriors are always looking for people insulting Hinduism, to fight with them. If you use a Sanskrit verse from a Veda in a rock-song or if you print the picture of a Hindu God on a bag or god-forbid, a pair of shoes or underwear, they are waiting to rise up and start a campaign to destroy you. The Progressive Warriors are willing to overlook all insults to Hinduism but are very careful in making sure that you do not insult the minority religions.

I think that the idea of "insulting God" is stupid because it does not fit in with the basic ideas of Hinduism, which include the belief that God is within each of us. "Aham Brahm asmi", "Aham Shivam asmi", "So Hum" - all mean "I am" or that "God is inside me". In Shrimad Bhagvad Geeta, Krishna shows his Virat Roopa to Arjuna to explain that he is there in every particle of this universe. These fundamental ideas should guide Hindus to the respect of nature and respect of every human being.

So, how can anyone justify killings in the name of Gods or religion if one believes in this teaching? If one believes that God is inside every being, how can anyone justify discrimination towards any person because of his caste or his religion? And, once you accept that God is there in every particle of the universe, how can anyone offend God?

Recently, I had read about people being killed in Punjab for "offending" the Sikh sacred book Guru Granth Sahib. I wondered if they had forgotten the story of Guru Nanak's travel to Mecca? The story says that some men complained that Guru Nanak was sleeping with his feet pointing towards Mecca and thus offending God. So, Guru Nanak told them, shift my feet towards another direction where there is no God. The story says that in which ever direction they shifted Guru Nanak's feet, Mecca appeared on that side. Therefore, the idea of Sikhs who get offended because someone disrespects their holy book and kill those persons, seems incomprehensible to me.

It is a pity that such messages of "offending God" are also spoken by people wearing saffron, who talk of beheadings and killings. Their saffron clothes should signify spirituality and learning. Yet, they can refuse the temple drinking water to a thirsty boy, because he belongs to another religion and say that they are defending Hinduism. How can they defend Hinduism if they do not believe in the ideas contained in the Veda and Upanishads?

IMO, Progressives have facilitated this rise in the Hindu chauvinism by closing their eyes to similar ideas and practices of conservatives of minority religions by suggesting that only the majority bigotry matters. Every time, there is violence or aggression involving persons of different religions, it seems that the Progressive speak out only if victims are from the minority religions.

In The End

The Hindu cultural warriors are convinced that if they don't save Hinduism then it is in great danger. The progressive cultural warriors believe that the problems lies only with the Hindu chauvinists and they are blameless. The thinking of both the groups is a problem.

Fortunately, in spite of everything, life goes on. I have great faith in common Indians, as shown by the findings of the PEW survey. I think that in spite of all the mutual hate expressed by the two groups, common Indians will find the right balance and a way to go forward.

Day before yesterday was 23rd March, the birthday of Doctor Saheb (Dr Ram Manohar Lohia), the iconic socialist leader, whose ideas had so much impact on me as a child. Today it is 25 March, the day on which papa had died 47 years ago at the age of 47. He was an associate of Doctor Saheb. If he was alive today, he would have been 94. Even after so many years, I miss him. I think that I would have loved to talk about the subject of this post to him and to Doctor Saheb - though I am not sure if they would have agreed with me!

Bonsai & the Life in the Plants

Last month I visited a Bonsai exhibition at the Jaquard gardens of Schio. The sight of tiny plants looking like a miniature version of full-grown trees reminded me of a nature-visit in Bologna some years ago. This post is about two different ways of thinking about the life-forces in the plants. At the same time, it is also a reflection about the relationship between humans and nature.

Indian Ideas About Nature

Let me start briefly with some of my ideas about nature, which are influenced by my growing up in India. Hinduism is full of Gods and Goddesses, each of whom is linked with an animal and a plant species. There are many mythological stories that teach one to respect all the beings as a part of the respect for the sacred.

There are different stories linked with plants in the Hindu mythology. Like the story of the sacred Tulsi plant (Indian Basil), which represents a pious prostitute. Thus, people believe that this plant should not be kept inside the house, but must be planted in the courtyard where the families can pray to it at dawn and sunset by lighting a lamp near it. The 1960's Hindi film Parakh had one of my all time favourite songs, Mere Man ke diye (The lamp of my heart), in which Sadhana lights a lamp and prays to Tulsi plant. According to Ayurveda, Tulsi is an important medicinal plant. Such myths and sacred stories, are ways to remind the communities about the importance of different species of plants and animals, and to safeguard the biodiversity.

I remember my grand-mother once telling me to not to pluck the leaves of a plant at night because "the plant was sleeping". I think that such a way of thinking illustrates the popular understandings of life in the plants among Indians. While in the cities, people have a more transactional ideas about nature (for example, that it is good for breathing and well-being, it is relaxing and stress-busting), in the smaller towns and villages of India, I feel that there is still a lot of respect and traditional knowledge about these ancient understandings of nature.

Bonsai Plants

Literally the term Bonsai means "planted in a vase". The aim of growing a Bonsai is to create a realistic representation of nature through a miniature tree.

An exhibition of Bonsai plants was held at the beautiful 19th century Jaquard garden in the centre of Schio. It is a small garden but is very beautiful, with an old theatre and a green-house. The exhibition presented the plants grown by the Bonsai students of Schio under their teacher Dr. Ennio Santacatterina.

I spoke to Ennio to understand about Bonsai. He explained that he had discovered his passion for Bonsai after his retirement. His school is a part of the Bonsai Art School and its classes are held in a local plant shop called Garden Schio.

Ennio sees Bonsai as a part of the Zen traditions from Japan, in which it is fundamental to understand kamae, the basic and essential nature and characteristics of each plant. He cites the Bonsai guru Aba Kurakichi and says, "We must conserve all the specificities of the nature of each plant because Bonsai is a life-art." This means that each plant will develop according to its own characteristics and the Bonsai-maker must know how to enhance its individuality and highlight its beauty by selecting the appropriate style, branches and spaces.

I think that it means that a Bonsai is not created but rather it is nurtured, grown and gently guided. It is an exercise in mindfulness, in which the Bonsai-maker searches for a connection with the plant through silence and meditation, to understand its nature and develops a vision of how it should grow. Then, with patience and mindfulness, the maker helps the plant to achieve that vision.

Free-Growing Nature

While Bonsai speaks the language of Zen, meditation and mindfulness for creating a connection with plants, it seems as if the plant is moulded into an idealised vision of how it should look. It reminded me of another encounter about plants - in 2011, I had an opportunity to meet Mr. Marco Colombari, a gardener and plant-lover from Bologna, who had some very radical ideas about the plants.

Marco had guided us in the discovery of a forest, talking to us about how to observe and "see" the plants. A century ago, this forest was an "aviculture centre", an area for developing and growing different species of birds. Then it had become a hunting laboratory and a honeybee cultivation centre. In the 1980s, surrounded by multi-story apartment buildings, this area was supposed to be used for building more condominiums. However, the local residents had started a campaign to save it as a natural area. It is now managed by an association called Oasi dei Saperi (The Knowledge Oasis), which promotes it as a site for the conservation of biodiversity. It is known as the Forest of St. Anna and is located in the Corticella area of Bologna.

Marco's point was that every plant is a living being and has its own characteristics. He felt that people decide about planting trees and plants without really thinking about those natural characteristics. Thus, every time we cut the branches of a tree for making it fit into our urban landscaping, it is like closing an animal or a bird inside a cage. In the forest, he had shown us parts of the trees where the branches had been cut, making us look at the seeping liquids from the cut surfaces and drawing parallels with injured animals.

Besides the natural forest, St. Anna Forest also has some other areas including a botanical garden for growing medicinal herbs, a small pond which was used in the past for jute production and a group of ash trees with old artificial nests which were used for keeping birds when it was an aviculture centre.

Some Reflections

Listening to Marco had a very strong impact on me. Reflecting on his words and coupled with the philosophy in the Indian sacred books of Upanishads, I feel that it is the same life-force flowing inside the trees and plants which flows in every living being.

How do I reconcile this understanding with our daily business of living? There is a proverb in Hindi which says "If the horse becomes the friend of the grass, what would it eat?" I think that this proverb sums up the basic dilemma of our life - the impossibility of avoiding violence, if we wish to live.

Thus, I think that all life in the world is inter-connected and there is no way we can avoid eating other life forms, till the time comes for us to die when we return back to the earth, turn into our basic elements and become a part of the never-ending cycle of life, death and decay. To me it means respecting nature and all forms of life, which I translate as avoiding giving unnecessary suffering to my fellow creatures. Thus, I feel that individuals can decide if they wish to eat meat or they prefer to be vegetarian or vegan - it is a matter of choice linked with personal convictions.

However, I think that keeping animals to be used for their meat (chicken, ducks, sheep and cows) in narrow spaces, which do not allow them to move, and making them eat food laced with hormones and antibiotics so that they can fatten quickly, or hurting them unnecessarily, are wrong.

It means being kind to the animals and birds that we keep as pets. It means, taking care of the nature so that our biodiversity is maintained and strengthened. It means that if we have a zoo or a circus, we shall ensure dignified spaces for keeping the animals and treat them with care. I think that zoos and wild-life parks can play an important role in saving species close to extinction and in teaching young people about the importance of safeguarding nature and biodiversity.

Some people would completely separate humans from other animals because they see all human-animal interactions as basically evil and unwelcome for the animals. They are against keeping pet animals, they don't like zoos, they do not want any experiments involving animals - I feel that it is an extreme view and does not help the animals or the nature.

I hope that science and technology would soon progress so that one day we can have all kinds of food, including meat and fish, grown in cell-cultures. In the meantime, I would like more humane conditions for the animals we keep for meat.

Conclusions

Coming back to the plants, does making the plants grow as miniaturised Bonsai trees means that the plants are being forced into unnecessary suffering? Probably Marco Colombari would say yes. I don't think so. I feel that Bonsai practice, by helping us to seek a connection with the plants through mindfulness and meditation, is another path to recognising the importance of nature.

The evolution has made different life-forms co-dependent on each other. We have biomes inside each of us, made of billions of bacteria and viruses - every time we are ill and take medicines, we are killing millions of them. Life, death and decay are a part of a never-ending cycle going around us all the time and there is no way we can say that we don't want to be a part of this cycle.

This reflection about the life in the plants, makes me think of Shiva, the Hindu God who controls the never-ending cycles of creation and destruction in the universe. I think that Shiva is a metaphor of the life and death which connects together all the organic and inorganic matter of the universe. It is the life-force moving the particles composing the atoms, which combine to make the molecules of different elements, the building-bricks of everything in the universe. Life and death are illusions, because those atoms and the forces moving their particles, they do not die and will continue to combine and create new forms all the time.

***

Merry Christmas Or Seasons' Greetings?

A few days ago, one morning I read two articles which made me reflect on the two different ways in which multi-cultural and multi-religious societies can look at inter-faith dialogue, respect and harmony.

In this post, I am going to talk about these 2 different ways of looking at religious differences and what we need to do for living with a diversity of beliefs.
The Two Articles

Let me start with the 2 articles which had stimulated this reflection. The first was an article in a recent issue of Readers' Digest magazine. Actually it was not an article but a snippet under the heading "Your True Stories". I am transcribing that snippet here:

Last December, a young lady ringing up my purchases greeted me with an enthusiastic Merry Christmas!” I was not offended, but I am a Muslim, and at the time I was wearing a beautiful headscarf in a manner identifying my spiritual convictions. I responded, “Happy birthday!” At first, she was taken aback, but then she nodded and laughed good-naturedly, acknowledging my point. I smiled back at her and said, “Merry Christmas to you.”

The second was an editorial in the Indian newspaper Hindustan Times, written by Mr. Rajmohan Gandhi, the grandson of Mahatma Gandhi, under the title "In Memory of Frontier Gandhi, a Plea for Justice for Faisal Khan". It mentioned the story of Khan Abdul Gaffar from Peshawar, now in Pakistan, and his organisation called Khudai Khidmatgar, which worked for promoting Hindu and Muslim unity. Khan Abdul Gaffar was also known as Frontier Gandhi and I have memories of meeting him as a child in Delhi in early 1960s at the home of Dr. Ram Manohar Lohia, the charismatic leader of the India's Socialist Party. This article is about a person from Delhi, Mr. Faisal Khan, who has an organisation in India inspired from the ideals of Frontier Gandhi. It described Faisal with the following words:

Faisal Khan has striven without pause for two goals — communal harmony and relief for the neediest. He is also a wonderful singer of the Tulsi Ramayan. Hindus of all types, from venerated guru to college students, have been charmed by his rendering of the Ramayan’s verses. Keen, as part of his efforts towards harmony, to identify with the traditions of his Hindu friends, Khan, along with associates, recently performed the much-valued Braj Parikrama. On the last day of this 84-km yatra, they went to Mathura’s Nand Baba Mandir, where they were courteously received by the priest.
Reading these 2 articles, made me reflect about the two approaches to inter-faith harmony.

Multicultural Approach to Inter-faith Harmony

I think that first article represents the multi-cultural approach to inter-faith harmony, which arose in UK or perhaps in Western Europe. Now this approach seems to be common in the West (Europe, USA and Australia). It is slowly making inroads even in countries like India, at least among some academic and activist groups. It asks individuals to respect the diversity of religions of others, by not offending them by involving them in things related to other religions. Thus, if we are Christians, it says that we should not have overt signs celebrating Christmas or Easter in public spaces and schools. If we have to greet people we do not know, we should use generic terms like "seasons' greetings" and to not "merry Christmas", for not offending non-Christians. People who believe in this approach, talk of tolerance and respect for other religions.

If we believe in this approach to inter-religious relations for harmony, then if we are Muslims, we won't make Eid or Ramazan greetings to the non-Muslims and if we are Hindus, we would greet only other Hindus on our festivals.

Indian Approach to Inter-faith Harmony

When I grew up in India, our approach to diversity of religions was different. While in school, we had holidays for the festivals of all the religions. Since early childhood, I was used to meeting persons of different religions among neighbours, friends and in public spaces.

Over the years, we lived in different houses, where we had as neighbours families of different religions. Even at home, among the socialist friends of my father who visited us included persons of different religions. During our travels, I had stayed at the homes of family friends of different religions.

When I think of those years, it is remarkable that I can't remember ever thinking about the diversity of religions of all those encounters in India. I had been familiar with news of riots and religious riots, but somehow they had no real bearing with my relationships with persons of different religions. My first actual encounter with the underlining of and impact of diversity of religions happened in Italy, when a high school student asked me if I believed in Madonna. I had told him that I was a Hindu. He did not know any Hindu but he knew about protestants and that question was his way of reassuring himself that I did not deny the sacredness of Madonna. When I told him that I respected Madonna, he was reassured.

The basic understanding governing the multi-religious relationships in the India of my childhood was that all religions are about the one and the same God. Therefore, festivals of all the religions belonged to everyone. Having school holidays for all those festivals reinforced that feeling. So it meant, waking up at early morning to go out and stand on the side of the street to wait for Prabhat Pheri of the Sikh when they celebrated their Gurupurab. It meant wishing everyone Eid Mubarak and eating the sweet sewaiyan, that our neighbour Irene brought to our home. It meant going with my Catholic friend to the midnight mass in the Cathedral on the Christmas eve. It meant going into Buddhist temple to pray to Buddha. And, it meant, saying Happy Diwali to everyone and offering them sweets to celebrate the Hindu festivals.

In that India of my childhood, the idea of "tolerance" in reference to other religions, would have been kind of insulting, because we were expected to share the joy and sacredness of each religion and not just "tolerate" them

Which Approach Do You Prefer?

I think that with some exceptions, increasingly the modern world is going towards less orthodox religious beliefs. A large number of my friends and members of my extended family in India, do pray in temples and homes, but they are equally respectful of other religions. There are four inter-religious couples among my cousins' families. My own family is also inter-religious. With time, I expect that religious diversity in our family is only going to increase. This means that we shall have more occasions for celebrating festivals and also picking and choosing some aspects of ideas and practices of other religions in our daily lives. This seems to be in line with the ideas of inter-religious harmony with which I had grown up in India.

It is true however, that even in India, I feel that compared to my childhood, today many groups of persons are more polarised in terms of religions. Though a lot of persons continue to value respecting and sharing among persons of different religions, those with polarised thinking speak louder and dominate many forums. Fortunately, India continues to have a lot of mixed religious spaces formed by inter-mixing of persons of different religions.

I think that the ideas of multi-culturalism approach to inter-religious relations in Europe and America, which are focused on "not offending those of other religions", are a result of increased encounters after the second world war and due to a globalised world, between the more secularised and less religious populations in the West with more conservative minorities, often immigrants, who feel that they need to hold on to their specific identities, for not getting lost in their new lands. Thus, I feel that it is an expression of cultural anxiety.

In many ways, these inter-cultural encounters are also shaped by identity politics and ways of reading all relationships in terms of dominance and oppression. Perhaps historians can tell us from the experiences of the past, how such encounters between people of different cultures can evolve and resolve?

Which of these two approaches to inter-religious harmony do you prefer?

Conclusions

From the way I talk about the Indian way of looking at the diversity of religions, it must be obvious that I prefer this approach to inter-faith harmony. At the same time, after my travels across different countries and encounters with a diversity of religions and cultures, I must acknowledge that many persons feel threatened or at least uncomfortable if they have to accept close contact with other religions. I try to respect their diffidence, though I must confess that I can't really understand their anxieties.

I also try that I continue to deal with persons of different religions in my way. I go rarely to the mass in a church, but when I do, I am happy to bow my head and pray. I am not very religious, and while visiting temples, churches, gurudwaras and sufi dargahs, I try to feel the sacredness of their ambience and prayers. I also wish Eid Mubarak or Merry Christmas or Happy Deewali or Happy Navroz, to all my friends at the festival times without worrying if they are Hindu, Muslim, Jew, Christian or Sikh. However, if I know that a person does not appreciate receiving greetings for festivals of other religions, I try to be respectful of their choice.

I know that we live in polarised times. For whatever reasons, some people have become more aware of religious differences and at least some of them, do not wish to celebrate the festivals of others or to visit the others' prayer places. At the same time, I often find many persons who think about different religions like me, they are happy to listen to religious ideas of others and do not get offended by religious differences.

Personally, while each one of us is secure in his or her own religion, I would prefer a world of acceptance, respect and joy towards all religions. I know that it is an utopia, but I like utopias.

A final note about Mr. Faisal Khan mentioned above: I have read that Mr. Khan was arrested on 2nd November 2020 for offering namaz in the courtyard of a Hindu temple in India, though it was the temple priest who had suggested to Mr. Khan to pray there. I think that a Muslim singing Ramcharit Manas and praying in a Hindu temple can happen only in India because of this approach to inter-religious harmony that I am talking about. It is an embodiment of the Indic thinking which sees different religions as paths to the same God.

I hope and pray that better sense will prevail and Mr. Faisal Khan can be released.

***

Exiled in Spinalonga

The book “The Island” by Victoria Hislop is a story about 4 generations of a family from Plaka (Crete, Greece), marked by love, betrayal and leprosy. It is also about the world of Spinalonga, where persons with leprosy in Greece were exiled for about five decades during the first half of the 20th century.

Isolation of Persons with Leprosy

From prehistoric times, communities across the world had banished persons with leprosy to the outskirts. In early 20th century, developments in microbiology had convinced the doctors that isolation of persons with leprosy was necessary to prevent the passage of infection to others.

Islands were a natural choice for their isolation. Countries had made laws that asked for compulsory shifting of persons diagnosed with leprosy to the designated isolated areas. Thus, children were taken away from their parents, mothers and fathers were taken away from their children, and forced to live in such isolated places. If women in these places became pregnant, they were forced to undergo abortions and if they had babies, these were taken away and given for adoption. These laws were scrapped only around 1960-70s, as new medicines to treat leprosy had become available.

Last year, I had visited the Nagashima island in Japan (image below), which was also used for the isolation of persons with leprosy. There I had heard about Spinalonga island in Greece, for the first time.

The Island by Victoria Hislop

During the three decades of my work with AIFO, I had heard many stories from persons with leprosy about their lost families. Thus, when I had started reading “The Island”, I already had some ideas about what I was going to find in the book.

"The Island" is the story of Eleni, a primary school teacher, her husband, Giorgis, a boatman and their two daughters Anna and Maria, who live in Plaka on the island of Crete. Giorgis supplements his income by carrying supplies to the leprosy-island of Spinalonga.

In 1939, Eleni and one of her students, Dimitri, are diagnosed with leprosy, and are forced to leave their families and shift to Spinalonga. After a few years, Eleni dies. Her daughters grow up with Giorgis. Anna marries Andreas, son of a rich land-owner. Maria is planning to get married to Andreas’ cousin when she is diagnosed with leprosy and forced to shift to Spinalonga.

It is the time of discovering new medicines for treating leprosy and a few years later, the persons are no longer forced to live in Spinalonga because the disease can be cured. Maria returns home and marries a doctor whom she had met in Spinalonga. Anna has a baby girl, Sofia, but has problems in her marriage, and a tragedy waiting for her.

The story is told in flashback with Alexis, Sofia’s daughter who has come to Plaka to learn about her mother’s family.

Comments

The Island is a well-written family saga with strong women characters. For me, its most interesting parts were the descriptions of the life in Spinalonga, including the stories about testing of new medicines for curing leprosy.

Clearly the author had done a huge amount of research to present a well-balanced picture about the situation of leprosy in the early 20th century Greece. Its strong point is that the book is never didactic, and the aspects about leprosy are well woven in the story. While talking about loss and exile, it also tells about love, friendship and solidarity.

Conclusions

The Island was a very successful book. It was converted into a 26 parts Greek-TV serial. Since then Hislop has written a few other books, which have also been successful. At the same time, she has become an ambassador for LEPRA, the British association working for the fight against leprosy.

This book brought the attention of Greek authorities about the unique history of Spinalonga, which is trying to become a UNESCO World Site of Humanity’s Heritage.

I have heard many heart-breaking stories of lost families and lost children during my travels in the old leprosy sites, though there were also some stories of hope and reunions. Though in most countries, the laws regarding forced isolation were changed during the 1970-80s, persons who had lived away from their families for decades, had often continued to live in their old leprosy centres, because those prisons had become their homes where they had forged new bonds of kinship with their fellow companions.

Earlier this year, while travelling in India, I had met Chait Singh who had been forced to leave his village and live an ashram, because he had leprosy. While telling me about his village, his eyes had filled with tears. This post is dedicated to him and to all those persons who continue to be exiled because of continuing prejudices and stigma against leprosy.

*****

#leprosy #spinalonga #historyofleprosy #historyofmedicine #bookreview #victoriahislop 

An afternoon discovering Nagaon in Assam

Nagaon is a tiny sleepy town in Assam. I visited it some time back for work. I remember it because it gave me an opportunity to observe the traditional Assamese fishing in Kolong river.

The image above shows the Bhoyapatty footbridge on the Kolong river on a misty evening in Nagaon.

Nagaon town

The little town of Nagaon, 94 km to the north-east of Guwahati in Assam, is known as the birthplace of Shrimanta Shanker Dev, a sixteenth century social and religious reformer who had a profound impact on Assamese people and culture. Actually Shanker Dev was born in Bordowa, about 17 km from Nagaon.

Kolong river passes through the city centre of Nagaon, and is a tributary of Brahmaputra river.

Reaching Nagaon is easy. Apart from the state buses, there are numerous private jeeps and vans starting from Khanapara in Guwahati and going to Nagaon. A.T. road, an important artery of transport in Assam, coming from Guwahati, passes through Nagaon.

I was in Nagaon for some work for just one day.

A Walk Along Kalong River

When I reached Nagaon, it was late afternoon. I found a hotel off the state highway 18, near the city bus stand. It was close to a footbridge on Kolong river, which went towards the Nowgaon Law College.

Online search about places to see in Nagaon did not provide any information. All the places to visit were outside the city, in the district or in the nearby areas - such as Kaziranga wildlife sanctuary, Laokhowa wildlife sanctuary, Chapanalla pond, Bordowa (birth place of Srimanta Shanker Dev) and Madhabthan (birthplace of Madhab Dev, a follower of Shrimanta Shanker Dev).

My work appointment was for the next day morning and I was free that afternoon. However, I was tired from the journey, and did not want to do anything tiring. Thus, I decided to take a slow walk along the Kolong river and discover a part of Nagaon town.

Close to the river there was a Naamghar, a Vaishnav praying place for the followers of Shrimanta Shanker Dev. Inside there were no statues. Instead the people prayed in front of the sacred book, Bhagwat Puran, which tells the story of Krishna. The book was kept in the centre of the temple, at the top of a pyramid like structure and lamps were lighted in front of it.

Dheki-Jal Traditional Fishing Nets

After visiting the Naamghar, I got on the footbridge over the river. From there I saw a man fixing a fishing net in the river. Such fishing nets, placed in rivers, lakes and ponds are a common sight in Assam. It was the first time I was seeing someone actually making the whole structure, so I walked along the river bank to look at it from close.

Fixing the net looked complicated. There were about a dozen bamboo poles that had to be arranged in such a way to create a cantilever mechanism in which two bamboo poles were tied at one end, while their other ends diverged to create a wide arc. These two poles were linked to a whole system of supporting bamboo poles, so that putting a weight at the tied end of the cantilever bamboos, raised up the divergent end, while removing the weight, brought down the divergent end to just below the water surface.

After fixing the poles, the fisherman fixed the fishing net to the diverging part of the bamboos and then lowered the net in the water. He was clearly an expert at making this fishing net, deftly balancing the poles into position and then fixing them without any help. The whole thing took him almost two hours of work.

He told me that that he had been doing this kind of fishing ever since he was 14 years old. He also explained that this was called the Dheki jal.

I have seen similar cantilever nets in the sea in Kochi (Kerala), where they are called the Chinese nets. The principle for making them seems to be same, though they remain fixed in one place while the net made by this fisherman was temporary. Every few days, he moved to another place, leaving the river and the fishes to regenerate.

I was really happy that I could witness the setting up of the traditional Dheki-jal. By the time, he had finished, it was already evening. I walked back to the footbridge and resumed my walk. Below me, I could see the fisherman's boat gently bobbling on the Kolong waters.

Back to the walk along Kolong river

After crossing the footbridge to the northern bank of Kolong, I continued my walk along it till the Bhoyapatti footbridge and then went back to the southern bank of the river. Close to the river was a Hanuman temple with a "chimaeras" or a Bahurupi statue of Hanuman, where a priest was conducting an evening prayer (Aarti).

Chimaeras is a mythical animal composed of different parts of animals and birds. One of the earliest examples of chimaeras in India is on an Indus Valley seal. One of my Italian friends who has been involved in excavations of some Indus Valley sites, uses the term "chimaeras" for Navagunjara-rupa of Krishna in Bhagwat Gita. I thought that showing Hanuman with different faces has the same concept and that is why I am calling it "chimaeras" statue of Hanuman.

Close to the Hanuman temple was the state bus stand of Nagaon. Passing through the bus station, I found myself at a Sai Baba temple at a street corner. Here too, an aarti was being conducted. However compared to the Hanuman temple, which was almost deserted, the tiny Sai Baba temple was packed with devotees.

From the Sai Baba temple, I walked back to my hotel.

Shrimanta Shanker Dev Mission

Next day morning, I took an auto-rickshaw for Panigaon chariali on the AT road to visit the Shrimanta Shanker Dev Mission. With an eye hospital, a hostel for blind children, a disability centre for the distribution of technical appliances, a leprosy centre, an anganwadi training centre and many more activities, the Mission was a very active place.

After discussions with the persons looking after the disability centre of the Mission, it was time for me to leave Nagaon.

Conclusions

Most persons just pass through Nagaon. Probably the only persons who stop are those who have families here or those who have some work.

It was a short visit and for me, the most memorable part of it was the time spent near the river to see the construction of the traditional Dheki Jal.

Let me conclude this post with an image of a giant sculpture of a bird made from straw in a field near Nagaon. Such straw sculptures are built as part of the celebrations of Bihu, a traditional Assamese festival.

***