TRUTH

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As we move further away from Truth, as our hearts get trapped in the snare of ignorance, I am left with no retaliation. I only have lyrical prose to offer, as a parable and a reminder that awakened we must remain, passing on to coming generations, humanity’s greatest inheritance—the inheritance of love.

And there on that land was born a human

Pure was the heart of this man; son to a king and heir to a throne

Greed could not graze him, let alone his mind afflict

He willingly gave all that was known to be his own.

For Truth was not to be found 

In sovereigns and treasures; in titles and crowns

Truth was free; unencumbered and unbound.

He walked away; for naught and none were his

His inheritance was love alone.

When the nobility of this noble human could not be found. 

And the land lost its soil, water, and trees 

To first a mosque

That later a temple became.

—The shape changed

But what remained within was the same.

The illusion of Truth: A lie

A lie that bound us to beliefs

To gods and to greed.

To tear us away from our brethren

In flesh and blood, human.  

Heirs to love

Bequeathed to us all,

As progeny of the pure, 

Of Truth unbound.

Sweet repose

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A week-long visit to navadarshanam, a forest conservation and community supported space in the ganganahally hamlet, outside of bangalore (india) reduced all preoccupation. concerns dissipated. In the quiet of a silent mind, surfaced a feeling more primal: Unacquainted with darkness and the sounds of the forest, i felt my vulnerability. But unknown to me there was something more that was at work.

Upon my return to goa, i witnessed an unexpected and unattempted change in behaviour; i began to feed cows that passed by, with my hands instead of placing leafy greens on the half-wall that marks the boundary of the house. The fear that arose in the forest has not disappeared but the voice of the forest—the voice of contentment—has given me a new song. May the forests of the earth live on, and may we continue to live surrounded by forests.

The verses below are the song of the forest.

*Lower case nouns and pronouns in prose are part of my bid for equality: equal weight to all words in a world where all things matter just as much. Italicised for reference.

Photos: neha for kyobi.blog

For the heart must know its song
For the feet its path must follow.
Twines, they adorn
All that rises from within.
Dry pods from branches hang.
Unlit lanterns, in a blue sky.

Auburn leaves, yellowing slow
Form and dust
On an earthy floor.
Crusty terrain, brown barks,
Nourished from below.

Roots transport
Life to the living
Shrouded by form
The threads lay hidden.
A tree begins
Where its roots extend.

Destiny stands still
Bowing with gentle grace
Trust surfaces
From the contours of space.
Time does not demur,
It simply accepts.

A bird sings
A chirp, a toot, a croon.
Why that which is heard
Needs a word,
I do not know.
Belly in stark contrast
To a head as dark as the new moon.
Deep orange
Rays of brilliance,
Painted by the sun
On its feathery plume.

A mongoose slinks into sight
Hurriedly, away it glides.
A bumblebee hovers
And it alights.
The skin on my finger.
Not to its taste
No nectar to drink
It takes flight.

Two leaves tumble
Auburn and yellow
Gravity tugs
And air is moved.
A breeze lifts the leaves
They float,
Laid to rest
On the forest floor,
In sweet repose.



One orange a little coffee, and a coffee cooperative.

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Image credit: neha for kyobi.blog

The leaves on the trail did not crackle below our feet. The first showers of monsoon had arrived and droplets of fresh water moistened all that lay atop the earth’s surface. water, i thought, is the true elixir even at a coffee plantation, yet our relationship with water is broken: we rely on it, we thirst for it, it flows from our taps, but we do little to be attentive to it and to preserve the habitat where it can replenish.

Recall the gushing monsoon springs where rainwater has entered the earth and emerged again, joyously rising up to greet the sky, and imagine the silent springs, throttled where we pumped and pumped some more till groundwater stopped rising and the sky began to look forlorn. So occupied were we in pumping and growing and grafting, and in demanding, trading, and selling, that we lost sight of the habitat that water prefers, and beauty disappeared from our eyes, for beauty lies in the eyes of the beholder who has not been blinded.

Were we to include water in the red list maintained by the international union for conservation of nature, how do we reckon it would be classified? Out of the seven available options—least concern, near threatened, vulnerable, endangered, critically endangered, extinct in the wild, and extinct—i pick, extinct in the wild because the wild too is fast becoming extinct.

The amazon rainforest began to shrink and reduce in expanse when those of us in the high-consuming fraction of the world discovered soya and its nutritional benefits. Before we could digest soya, there arose in us an appetite for quinoa, a tiny grain that fed hungry mouths in peru and bolivia till it no longer did, transforming rapidly from a staple into a commodity and a cause for “extinction of the wild”—kindly lets move away from the euphemistic “deforestation,” because words must ring true.
( To take inspiration from ruskin bond,when words ring true, i dance like the fox in the morning dew.’)

The moist, wet surface of the trail was now cool enough for delicate skinned wrigglers—out came the earthworms and leeches. Having experienced similar trails in rainy weather, a couple of times before, i anticipated their presence. The manager of the coffee plantation, light-heartedly and in an attempt to reassure, rattled off some facts: a leech takes only about 5-10ml of blood in a single feed, while the human heart pumps at least 5 litres, a minute. The heart will pump better when there is loss of blood; this will improve heart health.

These facts may be essential information when you share a path and a season with bloodsuckers. For us whose feet barely ever make it to such trails, the body reacts instantaneously to the cold, smooth touch of a wriggler against the skin and less willingly does it heed reason; it is only experience that carries us through. i felt a ‘funny feel’ between my third and fourth toe, as though a blob of damp clay had been placed there, but an acknowledgement is all that the feeling could elicit in response, because i had survived the suckers’ extractive ways before.

frogs were performing a croaking symphony to greet the monsoons, and tall trees with their head in the clouds had everyone’s admiration. The deceiving greenery of the coffee plantation like an optical illusion, played tricks on the mind, stealthily enough for us to believe that we were in a forest. But when i moved my gaze vertically, it shifted, mostly unhindered, from the canopy in the clouds to coffee plants as far as the eye could see. The habitat spoke: it spoke of inequality and of disparity. In equality there is room for all, not merely for one. In disparity there is disproportionate attention given to one, while the rest are ignored.

‘Now that the rains are here, will you all take a break from plantation work?’ i asked
our work is year-round,’ replied the manager, ‘we need to weed (unwanted plants), spray the (coffee) plants, add manure, check for pests, and we need to pick, pulp, and dry the berries.’
‘What do you spray the plants with?’
‘A solution that we make to manage pests and leaf rust’
‘No chemicals?’
‘No chemicals; all natural.’
‘And what do you add as manure?’
wood ash, waste pulp…you know.’

This conversation, had in what appears to be a forest, sounded so lopsided to my mind, especially because of the misconception that farming coffee, as a cash crop, under the shade of tall trees makes it more sustainable. Sustainable for who? And for how long? A system and method that relies so heavily on a single species to manage it and make it viable cannot be sustainable, it’s simply not how the cycle of life works. An individual plant (tree) to live needs the help of many, as do individual humans and this fact cannot be turned on its head, as much as we try. bacteria, fungi, worms, insects, birds, mammals including humans, and many others are all contributing to the life of an individual plant. And this entire ecosystem, plants included, is contributing to the life of every single human—there is no distinction; the entire cycle is reciprocal.

Year-round care for one plant primarily to plug supply to demand is economics; it is not ecological! When life ends in soil, in air, and in water, for they all have living organisms that are dying because the ecosystem that sustains them is being destroyed by the fallacy that our clever innovations adhering to amateur science will help us negotiate our way out of nature’s sophisticated cycle of respect and reciprocity. Even if we manage to carry on our wilful way and continue to consume and produce by the doctrine of exploitative trade to what effect shall it be? Because only life can nurture life.

i see the decaying bark of a tree and notice mushrooms growing on it. Perhaps life does not nurture life, but the living in the process of decay, nurture life. The sun loses heat to nurture with light, plants lose energy to nurture with nutrients, flower buds lose vitality to nurture with pollen and nectar, and so the cycle continues. soil, air, and water lose microbes to nurture with health, and therefore they too need to rejuvenate and replenish.

Eight oranges from the present generation give us the same amount of vitamin-a as did one orange two or three generations back (the change between parent and progeny is generational, so why not ascribe generations to oranges?) The degeneration of an orange and decline in its nutrient content has occurred in merely 45-60 human years. Studies on nutritional data consistently highlight similar loss of nutrients in other fruits and vegetables. When the microbes living in soil, air, and water become extinct, an orange may well be made of infant-safe silicone, because it will be a pacifier, merely. The orange is a reminder that our human-centred system of growing favours none—neither us nor the plant—and it is a harbinger of what is to come.

Non-intervention can help the orange to revitalise and the living to regenerate: no grafting, no artificial cross-breeding, no clever irrigation, no farming, only respectfully taking what a rejuvenating forest has to offer. But this may be too big an ask.

Perhaps, there is a plausible middle that we can move towards, if we come together with a shared vision, where forests surround swathes of community land, on which we consistently grow for diversity and create a microcosm of the encircling forest that is least perturbed by drought, pests, and nutrient loss, and we attentively experience and celebrate earth’s natural benevolence (which most of us have taken for granted or have been deprived of).

When what is produced is shared by community and traded between communities then the rains will fall on time, the winds will carry seeds, and the waters will gush to greet the sky; and the sky, it will reflect what our hearts hold: joy and gratitude, and hope, once again.

Perhaps, all coffee-growers in a country can collaborate and form a cooperative to distribute what grows to a community of subscribers, who have committed to purchase from the cooperative. Each subscriber in the community can be given an equal division of the harvest: A harvest that contains only as much as the earth can offer while it rejuvenates. Knowledge will be shared, risks will be averted, price will be affixed to ensure livelihood for each person in the grower community, and the number of hours a person gives to their work will be the only factor that distinguishes income. Dignity will be in labour, and labour that is imperative to the outcome will be performed. Those who subscribe to purchase will be ensured of quality, equality, and fair trade, and will become part of an exchange, where there are no commodities; there are only offerings. water‘s preferred habitat will be restored and the red list will have a new addition, thriving with humans.

There will be enough, because all we need is one orange and a little coffee (and a coffee cooperative).
Do we have the patience needed to trust?

PS: As done in the prior three pieces, i continue to refrain from using upper case/capital letters for nouns and pronouns, in a bid for equality.

neelima’s garden

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Image credit: neha for kyobi.blog

neelima walked up to me, as quiet as a goat trodding on mountain grass. her anklets, though, were not as silent as her footsteps. they announced her arrival, unwittingly. Ching-ching, clanged the tiny, suspended silver bells. i heard them even before she arrived. Stooped over some bushes, i straightened up and turned around to look at her.

she stood with a shy smile and eyes brimming with sweetness. A black and grey sweater wrapped around her like the green, venous layer that encloses a golden berry. For the three nights that we stayed at the coffee plantation, neelima was never sighted without her sweater. A nightdress, underneath the sweater, in shades of brown, green, and maroon completed her ensemble.

i smiled in return.

neelima, who had refused to sit on a chair alongside our group of six, began moving confidently from plant to plant, explaining something in kannada, a language that is spoken south of where i had been raised. Not a syllable of what she said was familiar to my ears. Still i nodded attentive to her effusive speech, and neelima continued to explain, smiling all the while.

she plucked a few chillies, then turned my hand, and placed them in my palm. she pointed to each variety to ensure i admired the difference in colour and shape. ‘Thank you,’ i said. This time, she nodded and I stood smiling with a handful of chillies.

Back in goa, the chillies were kept on the parapet to dry and prepare the seeds for sowing. they were shared with friends who appreciated the diversity and took one of each to plant in their garden. While neelima had not left her native land in the hills of chikkamagaluru, the garden that she tended, through small seeds, had found a new home in our village, in the coastal state of goa.

PS: In this piece, the prior two pieces, and most that follow, i shall continue to refrain from using upper case/capital letters for nouns and pronouns, in a bid for equality.

Firefly

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Realisation: Inspiration comes from friends—human, non-human, seen and unseen. The inspiration for this written piece has come to me from Ruskin Bond, no longer alive but present in his thoughts, shared in words.

Firefly
When the skies turn grey, a light flashes. image credit, neha for kyobi.blog

it crossed my path. it wasn’t inconspicuous. Not because it wanted me to know that it was there. it simply flashed, because that’s what fireflies do in this season, when rainclouds begin to cloak the bare blueness of the sky.

my heart gladdened, as always, at this sighting—prettier than a string of lights on christmas night. these tiny, flashing, winged beings are the only fairies of the forest that we can see.

i had travelled from the plains to the hills, leaving behind the busyness of my rural road to stand in the stillness of a coffee plantation with its deep-rooted forest inhabitants and its grapefruit, jackfruit, and avocado bearing trees.

The charm of the 120-year old cottage, our place of repose for a few nights, was made that much more memorable by the winged visitor that brought attention to the present.

Since coincidences are merely a matter of incomprehension and are not part of life’s flow, the firefly’s visit was like the unexpected appearance of a friend. we did not just cross paths but stayed together for a while. its own inner stirrings, like wind beneath the wings, carried it to my bedroom. i opened the bedroom window to help it exit, assuming that it may prefer the vibrant surroundings of a forest and the company of a consort to the lifeless certainty of a curtain and the gaze of a sleepy-eyed human.

But it stayed. i slept.

PS: In this piece, the one prior, and most that follow, i shall continue to refrain from using upper case/capital letters for nouns and pronouns, in a bid for equality.


salt of the earth

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Note: i have consciously moved away from using upper case/capital letters for nouns and pronouns, in a bid for equality. 

Image credit, neha for kyobi.blog

we drove through the winding lanes of our neighbouring coastal village and turned a narrow bend to a road that could be mistaken for a driveway were it not for, distinct houses with house numbers and family names displayed on the walls, a village bar and restaurant where sat a few locals in the early evening hour, and the typical din of human and canine activity that fills the air in coastal India. 

Ahead of us lay a checkered pattern of rectangles, with small heaps of white longitudinally organised between two quadrilaterals. Like cupped palms, each rectangle held water and an image of clouds—water and sky were open to each other, one a reflection of the other, completing the water cycle on which depend all life forms known to us. 

i was informed, that the rectangular pits with their raised edges are called bunds. At the outer periphery, the bunds were surrounded by green bush, beyond lay a field and a hillock that was a mound of earth held together by deep-rooted trees and towering coconut palms. The slope of the hillock appeared flat under cascading cement structures with slanted red roofs, the small ones resembling a Vietnamese farmer’s conical hat. 

ramesh sprinted down the raised edges and came to greet us. he promptly went to a pyramid of white crystals. Some crystals had slipped from the pile and formed a garland that ramesh stood on as he scooped and filled our bags and drums. Unlike the bleached white that runs like a stream through our consciousness, seen repeatedly in sheets of paper that have been stripped of lignin and in apparel made from cotton that has been commercially cultivated or decolorised, these crystals were a creamy white, like the lines on a sea shell. 

As water in the bunds evaporates in the heat of the tropical sun, it leaves behind these mildly coloured crystals; a residue so precious that british colonisers devised a particularly inhuman method of control and taxation: they built a living hedge of impassable thorny bushes that restricted the supply of salt to indian citizens, to enable extraction of taxes that at its most exploitative equalled six months of an individual’s income.

Laboriously gathered, heaped, and then carried from the bunds to an elevation, where the salt is piled high and doled in multiples of five kilograms for a price that conceals the handwork and hard work that is required to harvest these tiny grains of salt. 

This particular salt pan, known as agor in konkani, the native language of goa, is an erstwhile wetland and the mangroves across its boundary are a reminder of how it’s greener on the other side of where we humans persist, and of how integrated humans are in natural ecosystems. 

Image credit, neha for kyobi.blog

Where the river meets the sea, amalgamation takes place—ions are released, combined, used and circulated. Particles of eroding montane rocks are brought down by river waters, and sodium along with other metals and minerals is deposited in the sea. chloride rises up from the sea bed as seamounts or volcanic mountains erupt on the seafloor. Erosions and eruptions are occurring seen and unseen, above and below sea level. water becomes the carrier, air the catalyst, and earth the conductor, and under the right conditions sodium mixes with chloride, it is retained in water or it precipitates and solidifies into a mineral called halite or rock salt.

The beautiful translucent crystals suffused with organic matter and soil that give it its creamy hue are a gift from the earth, the sun, the moon: their movement and characteristics create complex interactions between the elements, and cohesion and decay, amalgamation and adhesion, give us this essential mineral that seasons our meals and helps regulate our neural impulses.

ramesh and his coworkers at the salt pan clean the earth after the monsoon deluge ends in october, and they begin digging and building ridges to shape the bunds. Two months of carving and sculpting the earth creates the checkered pattern of shallow basins that become containers for brackish water. The waters in the estuary grow restful after the skies quieten and space is made for humans to resume contact with nature. 

sluice gates that the waters lashed against are repaired and reopened to allow in only as much water as the bunds can contain. In the rains, the bunds with their ridges and pools become a paddy field. rice that is hardy and can grow in salty, brackish waters is nourished by moist land and condensed clouds. It contains the very nutrients that give the salt crystals their colour and flavour: organic matter that has decayed to propagate life.

i stand by the wooden and stone sluice gate and wonder about the ecological imprint of this activity.  It appears that we transitioned to salt farming much after we transitioned to agriculture. No longer nomadic, no longer hunting or gathering, humans had migrated to a life of less uncertainty, which came with the need to obtain and store. 

Cultivation had a trade off, the loss of minerals that the forest floor and ecosystem naturally offered. we needed salt as an additive and a preservative, and we devised means to derive it from our surroundings: from rocks and salt flats, lakes and sea, and wetlands. Terminology followed activity—evaporation, extraction, mining. we were now at the centre of the process: we had become producers and forgotten was the river, the sun, the moon, the heat from the earth, they became tools.

Food security became an aspiration and security a pursuit, is this when we encroached upon the mangrove forest, the remnants of which i see ahead of me? Was this the point when we began to create inequality and spur ecological disregard? I look at the workers. Loss of salt in sweat to gather salt crystals, inequitable labour-to-wage ratio, distinction or rather divide between producers and consumers, and the economics of disparity, are they results of this doing?

Food security is seemingly necessary for improved life quality and perhaps even a longer life span, but it may also be what exacerbated an anxious mind-state. i can’t really verify any of this, but it seems like an acceptable trajectory, given the changes in lifestyle, perception, and mental wellbeing that came with agriculture and with our move towards science, industry and technology.  i look at the mangroves and acknowledge that we may have trespassed; in doing so, we likely increased our worries and severed our bond with individuals in the biosphere to become an isolated and fearful species.

Where we move from here is mostly in our hands but to reintegrate into the natural ecosystem is not going to be easy: we have violated the laws of respect and harmony for long. As ramesh continues to inform and educate, from his twenty odd years working  the pans to harvest salt, a skill he began to learn at age eleven, the light of the sun softens and a gentle zephyr blows in our direction from the mangroves, the need for social cohesion as the underlying basis for all human activity seems like a good place to begin if we truly wish for respectful relationships human and non-human that can weaken the tug of induced anxiety. 

Engendered

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Engendered

Marriages are engendered by humans, sighed the Gods in relief!
Image courtesy: Taken for Kyobi.blog, by Neha Mundhra

It was International Women’s Day, designed for us women to recognise and celebrate equity between genders, and for men to be spokespeople for an impartial social framework. It happened such that on the day, I crossed the divide in binary gender roles and made a proposal for companionship. After I emailed the proposal—digital is acceptable these days—I discovered that it is Women’s Day, and information that I would have typically ignored gained relevance. 

The recipient of the proposal is a friend, and he and I share a common commitment. One of the ways in which we choose to participate in society requires frequent collaboration, this had seemed like a good starting point to initiate discussion about our longterm life goals. It’s nice to share after all. 

The proposal was declined with grace and self-knowledge, yet something had been shared—an unfettering from gender notions and an impersonal view of request and refusal. Our relationship and self-respect remained undisturbed. What had engendered such composed acceptance? Lack of romantic inclination, perhaps? I didn’t mind particularly. In fact had I known better earlier, I may have treated romance as an exaggerated emotion, like a sugar rush that augurs a comedown and a crash. This is not to say that all romances are symptomatic. 

Some romances contain the value framework of commitment, honesty, respect, while socioeconomics drive the viability of others, but increasingly not for long, because marriage is being linked to personal satisfaction. And why not? However do we know what can truly satisfy us over time? Are we directing our lives along that route before we go out and choose a spouse?

Both the slew of unexpected divorces and my own failed attempts at finding the right partner had brought me to a place where I had paused. I stopped seeking, but I did not stop being receptive: the right partner deserves an open heart, but who is a right partner and how do you create the right partnership? Same interests, similar cultural and economic background, and social affirmation are not the answer. With no wisdom of my own to draw upon, I sought the answer from two discerning friends. A month prior to initiating the proposal, I wrote to them asking four interlinked questions, of which two encompass the essence of the exploration and summarise precisely what was being asked. 

Q1—“I am not completely sure, I understand how two people can exercise the intent to have a supportive, nourishing relationship?” 

Q2—“We may meet someone who we connect with and the heart desires for the person’s presence in our life and perhaps even dreams of ways it can have a relationship that brings companionship of a beneficial kind. But how should this desire be viewed and how does one act on it with wisdom, honest communication and awareness? “

These two friends have been together for over three and a half decades—and theirs is a partnership in intentional living. Their response to my questions was so simple that it was beautiful.

Why at 45 was I still asking these questions? Because the answer is not obvious to most of us, and to be consciously realised and lovingly transmitted within the human community, the questions need to be explored with those who are living examples of the wisdom.

Marriage is a human construct, therefore to say it’s a failed institution is simply insufficient—We can’t keep making the planet and society a dump yard for our unsustainable and shortsighted imagination. Perhaps, its more important to see the failings in its construction and fix what is broken. Marriage in a non-binary world, where personal growth and individual reckoning have gained precedence over social biases and needs, is asking to be redefined. 

A disparaging view of marriage is pointless, because commitment to a single longterm partner, when taken to heart, eases the mind’s wandering, to say the least. And when the partnership is formed for reasons that recognise and celebrate individual wellbeing and common goals that gently help us rise to higher ground, where service, love, and wisdom begin to nourish our lives then what we have is a wholesome life experience. 

My sphere of contribution in society does not spread wide enough to subsume existential preoccupations, and consistent practice for spiritual maturity is a focus but not a singular one, it made sense therefore to explore how to consciously and patiently partner in a beneficial relationship. While I may not have a partner, I am glad I have direction, and an answer that has lifted me from the quagmire of ambiguity and unsatisfactory notions. With no desire for child bearing or child rearing (ever since I can recall), there is no race against time. I have the leisure to ask and explore how I can choose to welcome only that which enriches my life. For some of us, a few knocks are enough to move from ignorance towards light, with a little help from our friends.

Sitting with single friends and friends with partners, I hear views that are restricted to their present situation. I listen for the truth to pass on from one human to another, and all that resounds is an echo that will fade as the situation changes. I say, ‘Wait, there is something you must read.’ I turn on my laptop and double click on a document, there emerges on the screen a treasure so precious: Words that stand true across time and instance that nobody refutes their beauty. 

Torchbearer

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Torchbearer


India awoke: The Torch had been lit
Image courtesy: The Times of India

In 1947, India awoke to a new dawn.

We the inhabitants of this land were free. Our dress no longer a mark of servitude or resistance, our speech no longer borrowed words, our dreams lit with imagination, and our songs an ode to our inheritance.

And our silence, most of all, a hymn for those who stood with the truth—the truth of independence from ignorance and oppression, with a promise of dignity for all. We were to be the torchbearers, who carried this light from then to now, and onward.

In the scars of the Bombay riots, of Godhra, and Nu, to name merely a few, do we see unity?


In Nirbhaya and Hathras, and every 16 minutes when violence is exhibited do we look at ourselves with kindness?


In the endless queues at public hospitals with their damp walls, and the luxury rooms and vacant corridors of private establishments, do we feel our common reality?


In the lies and indignities of political discourse do we hear the truth?

Is this the Inheritance of Freedom? The torch is still in our hands. Let’s light it with truth.

Vande Mataram – Mother (Earth/Land), to you I bow.

River

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I attended a gathering where song, poetry, and percussion, celebrated the river as a source of life. Artistic expression has a resounding effect on our minds, but how can its voice reach policymakers? And can its call create a lasting impression, one that makes us reconnect with ourselves and hear the song of the river? Perhaps, and therefore we must keep creating, because a revolution requires the strength of love.

River Mandovi or Mhadei may your waters continue to flow, unobstructed and free, down the course that is yours from source to sea, up to the skies, and back again. Read

PS: Three-days after I published this poem, I met Joanita Pinto, the artist who made the watercolour, Where the river meets the sea. She mentioned that she had read the poem on the Goa Green Brigade Group, where it had been shared by Mario Mascarenhas, a custodian of land and natural laws, and a promoter of the gift economy. The gathering of artists inspired the poem and a gift was created and shared, and the poem inspired the painting and another gift was created and shared, which Joanita generously permitted me to include on the blog. Joanita’s words: “I painted that in awe of the river and its journey to the sea.
And your poem reminded me of the same strength of the river, sea and sky that inspired me.”

—Love’s strength has been felt, once again.

Where the river meets the sea, watercolour 2023, by Joanita Pinto, Goa

River

With feet bare

We step in

To ease our aches

Refreshed, and

Grateful

That you gave.

You healed

You moved on

Singing your sweet song

At times sonorous

At times soft.

Never stopping

But staying, 

Never asking

But giving,

From hilltops to plateaus

You carried along

Silt and stories

With your song.

Depositing them at your banks

To feed our minds 

And nourish our bones.

We grew, we harvested and shared

We sat alongside and swam your span. 

We watched you flow

Down your way

Where does it lead? Never did we ask

Assuming to the sea, as they say.

Then when the rain began to fall

We heard the same, sweet song

At times sonorous

At times soft

Up to the skies you had gone.

Your course were it to change

The sea would wait in vain

The skies would thirst

The earth would parch 

Our bare feet, they would burn.

Unwashed our sins would burden the mind

And we would lie submerged.

Flow river, flow

For stop you must not

Nor turn away

From your course.

My dreams 

They urge me to recall 

Your sweet song.

Flow river, flow

Along the way that is yours

Down to the sea

Up to the skies

And back to the earth

Where we must all return.

Well-spoken

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Coexistence & Harmony

I say ‘thank you’ frequently enough to make politeness part of my disposition but the words, most times, mean little. They burst out involuntarily like a sneeze.

In Goa, where I live now, I hear few locals say thank you. Not because they aren’t polite, but because they have another phrase in the local language that is more expressive than thank you.

Dev borem korum,’ they say. ‘May god do you good.’     

God can have a wide reference range as we all know and almost always in the form of a male figure. Those defining the range chose to substitute sensitive intelligence with ignorance; it’s easier after all.   

For the godless, a suitable adaptation of the phrase can be, ‘May I do you good.’ Upon reflection, it may help us all to choose the adaptation: an increased sense of responsibility for our actions can only do us all good.

Reminding ourselves that a good turn must be reciprocated is a step towards gratitude, a nourishing and desirable quality in humans. Yet we insist on thank you! 

We perceive ourselves as more adequate when we speak the English language and the world perceives us as more literate when we can string together letters in the English alphabet to create words that may be far from their phonetic origin.

While attempting to teach Alvith, a twelve year old boy, the English alphabet, phonemes, and sound blending, I begin to consider this previously unconsidered bias. Trading expressive phrases in regional languages for transactional words in English pushes us towards mediocrity and dominance. We lose something deeply human when the words we choose to speak don’t express a mind state or a heart beat.

Words contain the strength to carry us. They shape our perspective and embellish our interactions with each other and with our surroundings. Dev borem korum, moves me from politeness to goodwill, where I am bringing to mind the other person’s benefit and treating their good turn as a gift by sharing my best wishes in return.

Late Modern English, the language as we know it today, is a creation of Colonialism—Of Invasion and Industry. It’s not a language built on community, shared realities, common interests, and therefore falls short of phrases and words that have evolved from a need to transfer goodwill; offering good reason to retain regional languages anchored in communities.

Alvith had been pulled out of a regional language residential or boarding school by his parents. His mother, a full-time, live-in caretaker for an elderly citizen moved homes to find a decent job and lacked the wherewithal to manage school admissions in Goa, India. With an alcoholic father who could not be relied on and a working mother, who lived in a different home, Alvith was left to care for himself—from house chores to cooking, he did his best to do it all. And now he was living someone else’s dream wanting to study in a school where the language of instruction was English. Alvith was finding it hard to recognise English letters and to blend o and n, and he had two months to prepare for sixth-grade admissions. 

It felt cruel to put Alvith through the self-doubt and mortification, only so that he can get an education that is considered adequate. This is a common reality for many children in India. And it is the substitution of education for learning. 

The loss of diversity in the medium of instruction is the loss of depth in learning—through language we retain culture, tradition, and experiential learning that is shared with future generations. To restore this diversity is to restore a decentralised, non-urbanised economy, where communities thrive and support individual development and where every neighbourhood and village is an almost complete, self-sufficient ecosystem. Where Alvith can learn in a language he is born into, and where we see that the beauty of the rainbow is in all its colours, the melody of sound is in all languages, and the teaching of our elders is in phrases that connect us to each other and to all that unifies our world.

Mog Asum—May love remain!