TERRA INCOGNITA INDICA

People Energy

Soil Unknown-Undiscovered Indian

INDICA: I deliberately use the word ‘Indica’, a biological term, instead of ‘India’. It is precisely to indicate a ‘region’ and not political boundaries that associate with the State. In the historical time political boundaries have been subjected to change, anywhere.

 

TERRA: literally ‘soil’, which I refer to ‘Land and Waters and People, and Biotic and Abiotic Nature’. The biotic and abiotic nature is intrinsic in the life, therefore also in their culture, of the people – the daughters and the sons of the soil.

 

INCOGNITA: the literal meaning is ‘unknown – unexplored – unrecognized’ alike the medieval (European) map showed the known world encircled by ‘Terra incognita’ where monsters roam.

Indeed even in the twenty-first century, the ‘soil’, in my way of comprehensive meaning, still remains ‘unknown (to the world) – unexplored (by the pundits) – unrecognized (by the so-called Authority or the State)’, whom I fondly call my ‘anonymous’ kin, from whatever glimpse I have had through my six decade journey in the Third World India and the Fourth World India.

 

Social and Cultural Sub-groups of India

INDIA has almost a continental size. Broadly there are about 50 – 60 cultural and social sub-groups (as illustrated). No. We are not referring to the castes or cults or the creeds. We are not taking of, in American lingo, of the Class or 'the classless society'. We are speaking of the ethnic and adivasi – tribal – communities (that is the cohesive collectives), not the civilized advance societies (that is the fragmented collectives in the modern times).

She indeed is a thousand-petal lotus, our national flower. There have been as many topographic and climatic regions – bio-regions – that have great hand in shaping the culture, expressed in food, clothing, shelter (or architecture!), visual and performing arts and crafts, languages an folklore… and thus as a result a superior quality of sustainable living. I call it a model for the modern world, a world heritage, now facing a wipe-out.

 

Unfortunately in the global race to make India an industrial power by the petty imitators – the ruling minority – comes at cross-purposes with the survival of the agrarian society and the diverse bio-regions. The petty imitators are out to homogenize them with monoculture of industrial civilization. The industrialization here, so far, only helps the power mongers and profiteers through their invisible tentacles.

Indeed one lifetime is not enough to see and to assimilate and to understand this phenomenon for any person or even a group of persons. Any documentation, even a fraction, would reveal great treasures of wisdom and knowledge and skills, across these diverse bio-regions, accumulated over generations of anonymous People of India. 

India is such a vast country with diversity that it is impossible to manage even the welfare of the people (for the lack of understanding) for any centralized power, even with an iron hand. This is true of any region in the world which has been proved time to time. Decentralization of powers, down to earth in practice, (power in the hands of peasants) is the only answer to this malady; M. K. Gandhi came very close to it in his concept of Panchayati Raj – power to village self-rule.

 

(10-05-2009)

Note: Map- Social and cultural sub-groups of India, after the cover page of 'Seminar', Issue 226, 1978, New Delhi.

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© Remigius de Souza., all rights reserved.
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Senses and SenseAbility: Sixth Sense

Senses and SenseAbility: Sixth Sense
By Remigius de Souza

Bruce Durie mentioned in passing in his article “Doors of Perceptions” (New scientist, 29 January 2005, p. 34-36) ‘…Some things commonly labelled a “sense” are no such things – a sense of loss, having a sixth sense…’ The term “Sense of loss” is clearly a literary phrase.
But “sixth sense’, or “intuition”, or “inner voice”, or call it whatever you may like, we can’t say, is “no such thing”, only because we can’t put it in a laboratory test-tube, or we don’t perceive it, or experience it or we don’t want to listen. Dr. Deepak Chopra defines intuition as “heightened perception” (that I heard in one of his audio cassettes). In other words, intuition or perception could be developed, by any person – rich or poor, educated or illiterate, of white or black-brown-yellow races, civilised or aborigine.

Such an argument is typical by the scholarship or expertise that goes on single tract. This is also typical of the advance societies of missing the direction: a “circular path”, which enables to reach back to “value” to all human beings and all the living beings.

However, Mark Buchanan concludes his article “A billion brains are better than one: a single microbe won’t have much to say for itself. But put a lot of them together and it’s a different story” (New Scientist, November 20, 2004, p 34-37), with following words:

‘As we find out more, we will perceive microbes as more like ourselves, or
discover the roots of our own social behaviour in the supposedly “simple”
microbial world. Perhaps our ability to talk and communicate, to form teams and
root out and punish the freeloaders, goes all the way back to our days as
bacteria.’

Among bacteria, however, there are different species; human are one species irrespective of colour, race, religion, nationality, patriotism, etc. The world of bacteria gives us clues to how DEMOCRACY should function, which is not developed with thousands of years of civilised society. Of course, the aborigine tribes function in democratic way even to this date, despite all the atrocities caused by the civilised societies over a period of time. Democracy is still languishing in the chaotic conditions created by the past barbarian feudal powers that now lead by a new garb called “leadership” – a new avatar of centralised power within the so-called democratic nations.

To reach the democratic level of “simple” bacterial world is a tall order achieve for the so-called democratic states in contemporary times.

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© Remigius de Souza. all rights reserved.
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Sense and SenseAbility – 5: Taste

Sense and SenseAbility – 5: Taste

Illustration: Aesthetic Taste

Taj Mahal, India: precious/semiprecious stone studded fantasy mausoleum (in feudal era).
Bra: diamond studded fantasy (in democratic era).
Beijing Olympic Stadium and Inauguration: Technology gimmicks studded fantasy leisure (in autocratic state).
Qualitatively their taste ethics and aesthetics don’t differ much from one another.



We are thinking, here, of taste, a physical sense, the phenomenon that goes long way from mouth to the entire gamut of environment-ecology-energy of Terra Incognita Indica, for that matter, of entire globe. Taste, here, is a business of mouth: To eat, drink and chew – primarily to satisfy the Basic Need, besides to speak, and to sing, and perhaps abuse...
We are not talking about that taste in the abstract realm of fashions and styles, arts and artefacts; they are but transient in time-space and places.

A new born baby sucks nipples of mother’s breasts (or teat of feeding bottle). Thankfully, s/he is not to be or cannot be taught by any high culture / low culture, or by any civilisation, or by any power savvy authority that would at once jump at the first opportunity.

Oh, that cones in other areas. The onslaught on their taste starts from the day one. The new born are generally on the supplementary feeds – drugs, vitamins, vaccines etc. For various reasons prescribed by the specialists (of course, to those who can afford; 90 percent Indians can’t). So, their taste buds now start getting tuned to the modern social and economic development, in other words, they are baptised in the Dharma of Industrialisation.

The onslaught also comes from the omnipresent Market, the manufacturers, the show-biz – the pop stars farting on the TV screens every 10-15 minutes intervals, and so on. It comes with ready to serve canned and packed conveniences in attractive wrappings: That includes processed foods and drink – sweet – sour – pungent – salty (bitter and astringent excluded). The shelves are always full at the glitzy mall.

It could be so, because the mothers or parents or families are under constant pressure of time-crunch, that’s for one. Hence, the market is ready to serve. And other is knowledge-crunch. Because in the nuclear family raj, there probably is no grandma’s legacy left. They have spent their formative years (till 20 to 25) learning specialised courses – arts, sciences, commerce, ET-IT, engineering, business management etc at mass schooling. Their data bank is empty in this vital field of health about “when-where-why-who(m)-how” of right food to keep healthy. Well, some information filters through the print media, like guide books of their school days. But what is its reach?

In the cities, however, till now, the grocery shops and (vegetable) markets have number of varieties of great variety of grains, condiments, spices, dry and fresh fruits, tubers, rhizomes, leaves and roots in vegetables: I don’t know even the name of many. I wonder perhaps the medicos may know.

In the villages generally there should belocally grown grains, fruits and vegetables, and supplements from forests, woodlands and wetlands, if any still survive, and if accessible through the clutches of various departmental authorities. However, sooner or later the Market would take over to supply.... But why is there such a great exodus from the village to urban areas?

In Indic region there has been great natural biodiversity. In the Indic region there has been a great natural biodiversity. It has influenced all the aspects of culture, not only food and clothing, in short, the four aspects of our daily living: Work, Leisure, Education and Health.

Biodiversity in India has resulted in rich medical systems – Ayurveda, Siddhayoga etc. It is there in the occult cults – Tantra, Mantra, magic practices. However much of the knowledge is with the ethnic and tribal communities that remain incognito (perhaps under a cloud of modern day superstitions or prejudices), besides in the treatises. What’s the point in giving official recognition to the systems, but not its bearers, the people, who are treated as second class citizens?

Shamefully, the visible reality down to earth is the country’s most of the green cover, woodlands, forests and wetlands are either get pollute or are disappearing, consequently the loss of wild life, diminishing surface and subsoil water, and comes expanding desert. Another consequence is people’s knowledge and skills, preserved through generations. are vanishing. In the place of biodiversity there comes monoculture of plants and monoculture of mass society is being groomed through mass schooling. All this is for the delight of bureaucrats and the ruling powers for the easy control, and modern development of economic by regimentation.

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© Remigius de Souza. all rights reserved.
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Cow dung and paddy: a critique of Amartya Sen

Cow dung and paddy: a critique of Amartya Sen
Challenges of 21st Century
by Remigius de Souza

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“Everything, in this world, exists in order to culminate in a book.” —Mallarmé (1842 – 1898)
“The evil that is in the world almost always comes of ignorance, and good intentions may do as much harm as malevolence if they lack understanding” – Albert Camus

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(Key words: Land (with waters) is the source of Life and the sustenance to all living beings, and culture to humans. Peasants – the landless and the landholder alike, the artisans known as twelve ‘Balutadars’, and the forest dwellers or the tribal, which amount to 900 millions including those languish in the city-slums. Development is an ongoing process and not an abstract economic theory. When means and goals are same then there is possibility of development: here land is the means and goals, so also the peasants. Environmental-Ecological-Energy Cost (E-E-E Cost): It is not enough to count cost-price-profit (loss) in currency any more; it is already an outdated mode the economists have been following.)

I AM BROWSING Amartya Sen’s book, ‘Resources, Values and Development’ (1984), a selection of his essays from 1961 to 1984, republished in paperback in 1999 (OUP), after about fifteen years. Perhaps the author and the publisher did not see any need to include subsequent essays, if any, a sequel to the theme of this book, perhaps due to the restraints of economy.


At the start of the introduction, Professor Sen declares, ‘Much of economics is neat and elegant; but some of it is not. The essays included in this volume belong to the later category (p.1).’ It is because, I think, they are holistic. They relate mainly to development economics that take into account many aspects. I, of course, skip theories, equations, diagrams, tables etc., as I am not equipped to comprehend; I look for fiction. I, however, find something amiss, something desirable to the heart of a peasant. Hence, without defining or theorising I straight go to an example:

In the Chapter 13: Rights and Capabilities, Section 3: Capabilities, I notice:
‘Consider a good, e.g. rice. The utilitarian will be concerned with the fact that the good in question creates utility through its consumption. … But that is not the only thing it does (p.315).’ he further writes, ‘Four different notions need in this context. There is a notion of a good (in this case, rice); that of a characteristic of a good (e.g. giving calories and nutrition); that of functioning of a person (in this case, living without calorie deficiency); that of a utility (in this case, pleasure or desire fulfilment from the functioning in question, or for some other functioning related to the characteristic of ice) (p. 316).’

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AS I READ THIS PART, I wander away from the book into the realms of my perceptions, experience, information and impressions that I gathered during my journey through places, events and time. It is also keeping in with an idiom in my native tongue, Konkani, “you need not check every grain of ‘rice’ in pot if cooked.”

Sometime around 6500 – 5800 BC, the archaeologists say, people in the Fertile Crescent in South-east Asia domesticated rice. That included a part that we now call India, Bharat, or Hindustan as per our convenience. However, even to this day the tribal, in the backyard of Mumbai, cultivate wild Jowar – millet – and use it for various purposes: grains for food, its stocks that grow 7-8 feet for fodder and in housing.
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I TAKE THE EXAMPLE of Konkan, a rice-producing region on the western coast, where I was born, and grew up on paddy farms during my formative years. For a peasant, her homestead is the yard around her adobe abode with plants, fields, groves, grassland, hills, and of course, the community well, a stream, water reservoir if any; and a cow, goat, chickens, cat, dog or bullocks join her kinship.

During all the dry days, besides other chores, she collects cow dung, brushwood, dry leaves, which go for fuel and/or manure in a compost pit. She collects even the ashes from ‘Chulha’ – cooking hearth, and ashes from the burnt leaves and spread in the farms. For the peasants this is ‘conventional’ agriculture, which continues in many places. The western and the westernised call it ‘non-conventional’ or ‘organic’ agriculture.


In between, there are four months of monsoon that witness hectic activity at home and the fields – transport, process, sowing and caring paddy, other grains and vegetables.

The harvest brings the work that involves transport, process and storage. For example, there is a process for parboiled rice. Until few decades ago, they used the wooden grinding wheels (Ghirat) at home to remove husk, similar to stone-mill (Jaate) for flour. Now they take paddy to rice mills. They take home even the husk of the ground paddy. They feed the finer husk after boiling to the chicken / cattle. They mix the course husk in cow dung to make ‘govari’ – a flat cow dung disk – for fuel. Paddy straw is stacked in a mound (Koodi) around a wooden bully 10 – 15 feet high. It is stored for cattle feed during dry days, as green fodder is available during monsoon.

The seeds, paddy, parboiled rice and rice are stored according to the quantity in a bamboo mat silos, or in paddy straw bundles (Moodi). Silos are covered from outside with cow dung wash. The bundles look like huge pumpkins of about three feet in diameter. The paddy straw cover is about three inches thick when compacted. They use a hand-made paddy-straw rope to tie around the bundle, compacted by using a wooden batten. The vertically tied rope looks like altitudes on a map of the globe. Indeed, it was a beauty, a work of art (or craft!) now perhaps lost forever. Paddy straw is also used for roofing in some cases, as may be seen near saltpans to cover and protect the un-disposed stock of salt in the open, during monsoon.
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(Fig. 5: Cow dung cakes, 100 % labour intensive)

In between, there are four months of monsoon that witness hectic activity at home and the fields – transport, process, sowing and caring paddy, other grains and vegetables.

The harvest brings the work that involves transport, process and storage. For example, there is a process for parboiled rice. Until few decades ago, they used the wooden grinding wheels (Ghirat) at home to remove husk, similar to stone-mill (Jaate) for flour. Now they take paddy to rice mills. They take home even the husk of the ground paddy. They feed the finer husk after boiling to the chicken / cattle. They mix the course husk in cow dung to make ‘govari’ – a flat cow dung disk – for fuel. Paddy straw is stacked in a mound (Koodi) around a wooden bully 10 – 15 feet high. It is stored for cattle feed during dry days, as green fodder is available during monsoon.

The seeds, paddy, parboiled rice and rice are stored according to the quantity in a bamboo mat silos, or in paddy straw bundles (Moodi). Silos are covered from outside with cow dung wash. The bundles look like huge pumpkins of about three feet in diameter. The paddy straw cover is about three inches thick when compacted. They use a hand-made paddy-straw rope to tie around the bundle, compacted by using a wooden batten. The vertically tied rope looks like altitudes on a map of the globe. Indeed, it was a beauty, a work of art (or craft!) now perhaps lost forever. Paddy straw is also used for roofing in some cases, as may be seen near saltpans to cover and protect the un-disposed stock of salt in the open, during monsoon.


This is a very brief description of few details of peasants’ actions related to rice in the example above. Simple and ordinary as they may seem, there is a complex interrelationship between resources, values and development, which modern economics may not have fully explored. There is much more: besides skills, tools, processes and products related to rice, so also number of other “utilities”, not only for livelihood, but also culture/s of peasants. This has been going on for generations, for ages.

“Consider a good, e.g. rice”, again. A few hundred miles north of my birthplace is Riagad District. Here, for example, in the coastal plains, the peasants don’t plough the paddy farm, but directly broadcast the seeds. They also use water-flooded paddy terraces to farm favourite local specie of fish, ‘Jitada’, by digging pits that retain water for few months after monsoon. People have used diversity and adversity both to their advantage discovered by ‘collective creativity’ and not by theories. In the land of great diversity that is India, what variety and wealth of knowledge, skills and practices must there be.

However there is no time or will among the ruling minority, which is obsessed with western-style ‘development’ of capitalism with a benevolent name ‘duel economy’, hence, no records of “Intellectual Property Rights”, which may come up or be ignored in future; every time there may not be cases like Basmati rice, Neem and turmeric. The theft and smuggling of plants and herbs out of the country that is taking place is apart! While the elite enjoy a status of neo-Brahmanism, the 900 million peasants are like Shudras, or second-class citizens, or an underclass; that’s ‘duel economy’! Without right empowerment how would the peasants care for the vanishing precious biodiversity?


With industrialisation, and without appropriate rehabilitation, it is not only the loss of the people’s knowledge, tools, and skills and the indigenous seeds, but also the loss of environment of the natural habitat. The ground water is going lower or is getting poisoned. We do not hear the chorus of frogs during monsoon nights any more. We were shocked to hear a hundred peasants died at a stroke in Karnataka by consuming crabs that had concentrated pesticides in their bodies. What will be the fate of the land, waters and the people when the SEZs (Special Economic Zones devised recently to take over agricultural farms in India) will become operative in near future?

The governments, at the centre or states, have shown total apathy for the past six decades to organise and implement rehabilitation of the peasants, while bringing in and supporting industrialisation with their ad-hoc policies, projects and the laws. Why is this apathy? It is only because the peasants and the farming communities in six lakh villages is not an organised sector like commerce, trade and industry, which can twist government’s arm at a single call. Are the peasants on their way out to annihilation? It is as mute a question as the peasants.

Perhaps the plain reason for this failure of the government is that the British Raj did not leave any formula as their legacy while parting; or it failed to invent any on its own; or it failed to imitate others. It failed because it failed to do necessary fieldwork. It is easier to produce nuclear weapons or space ships, at any cost. How could anyone invent a theory or an equation or a formula for application for such a great diversity and the great disparity?

Certainly, Sen must be aware of many examples as one cited above, and the anomaly thereby, as may be guessed from his writing. However, what will happen to economics, if it has to take into account the above example? It will have to count also the “Environment–Ecology–Energy Cost” (EEE Cost) of the conventional agriculture of the peasants, here and now, at least in the Twenty First Century, and revise all its equations and formulae, hypotheses and rationale. It will have to re-write the equations after assessing the “EEE Cost” of all the industrial products.

The example cited above clearly shows the practice is labour intensive, uses local resources, and conserves the soil regularly by its rehabilitation, and so far it is a model of sustainability. The capitalist society and its culture of production and consumerism beyond needs, and the waste thereby, do not envisage this aspect. Even by conventional system the peasants do not get a fair deal, even by the governments. The experts, even those rebellious against the system, are recognised by awards not by action. But who could guarantee the theories work? As Paul Valéry says, ‘there is no theory that is not a fragment.’

See, for example, the Census Survey of India 1991 (Census 2001 is not yet printed). It defines, “persons engaged in household duties, students, dependants, retired persons, rentiers, beggars are some of the categories grouped as non-workers” (Section 10, part 10.2). This seems to be applied to both urban and rural populations. How crude? Among peasants, the women share major responsibility at farms as well as home; the help comes from the aged and the children – students, dropouts, or those never enrolled. The peasants, even if aged, never retire unless invalid. The village data, if checked, will show substantial number of non-workers. See also the number of inhabited villages in the Census data. How do the people survive? Where do people go?


How reliable are such data that may be extensively used by economists, other experts and planners to shape the fate of the people, but never reach the peasants? The amazing fact is the government may approve to send a man on the moon, but never sends complimentary copies of the Census Survey to the Gram Panchayats so they can scrutinise its work: only the peasants are qualified to do it, but they are languishing in illiteracy – innumeracy.

The peasants are not aware of their status recorded by the government every ten years. And now Census 2001 is available only in electronic form. What would be the response of the peasants, particularly women, who feed not only their families but also the nation, to their status of ‘non- workers’ along the beggars, in the country that is so rich in resources? Whosoever may be responsible, the hypocrisy is unprecedented, it has no match anywhere.

Having, of course, a will, in the modern times, and by hard work, the government can open many new avenues and areas to the peasants to elevate their skills, knowledge, livelihood, sustenance and self-reliance.

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Taking the example of rice, we name a few options as a reminder:


Rice husk: cement; Paddy straw: cattle feed Paper; Rice bran: bran oil; Defatted bran: Agricultural farm;
Animal waste and farm residue: methane gas, manure; Waste water: filtration plant --- algae pond (nitrogen-rich manure) / fish pond; Recycled water: farm/ kitchen garden;

Plantation: fruits / fibres / spices and condiments / medicinal plants / aromatic plants / colours and dyes / gums and resins /paper / timber / and conservation of vanishing species; and now bio diesel (e.g. Jatropha);

Land: conservation, restoration, use of soil testing kit, and as the subcontinent now is known to be earthquake prone, to be prepared for self-help;

Waters: conservation, recycling, aquaculture, health, recreation, use of water testing kit, and water management in the times of floods and draughts by self-help, having known that the government help does not reach in time to save life and property.

Market: (1) arithmetic to derive the price-cost-value-benefit of their actions and input into their work, sustenance and the way of living; (2) idea of modern ‘economic developments that are conducive to a proliferation of middle-men, where commodities take over things, even humans, and prices from values; (3) work to master the market, neither to serve it or patronise it.
These options should be the focus of education and main part of the curriculum for 900 millions peasants and 600,000 villages in the country, and not the British-made schooling, which is still being followed by the authorities and the departments.

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Having a will and courage, the government, as it has vast infrastructure, it turn every village into a Special Agro-tech Parks (SAPs) across the country. Taking a clue, if need be, from the West that sent the youth to the armed forces, or China’s example of ‘Cultural Revolution’, India too can develop on an indigenous tool, which is partially in operation.

Introduce a compulsory ‘internship’ of six months for all the candidates who go for Diplomas, Degrees, Masters and Doctorates from every discipline of higher education, without reservations. They must go to the villages and work with peasants and SAP, without any stipend. They should support themselves by using, and also testing, their learning of 15 / 17 / 20 years of formal education. (The likely fallout that there may be a countrywide wave of ‘bribery and corruption’ to escape the internship, or otherwise we trust the Response-Ability of the younger generation, irrespective of all the prevailing waves in the country!)

Deliver the “Pro-poor” products, not the promises.
Give them the ‘fishing-hook’, not the fish.
Be the facilitator, being democratic government, not a ruler.
Return the land to the peasants, by their ancestral right, don’t sale to the corporate.
Start six lakhs SAPs for six lakhs Villages of India on war footing.

* * * *
Remigius de Souza, 69–243, S. B. Marg Mumbai 400028 India (7/12/2006)
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Sense and Sense-Ability -3.1: Homeostasis

Homeostasis: The Wisdom of the Body
(Continued from the previous Part 2)


Body houses our senses, perceptions, memory, mind, intellect, intelligence… and soul.

Unfortunately in the modern times, “body” is yet another four-letter word like Self, Soul, Love, Life, Work etc. that are much abused in our fast pace of hedonic lifestyle.

We take our body too much for granted: Mind has become the colonial master that colonises the body like a bonded labour and exploits it without restraint, until it is exhausted, in part or full. Just check our work pattern/s. certainly we decorate it, beautify it; it is rather to satisfy demands of our egoistic mind than to elevate.

We take even our senses for granted. While eating/ drinking, for example, most of the time, we rarely pay attention to the action of eating. We simultaneously are involved with something else: daily news, TV shows, talk over the matters of business or gossip, think over the “urgent” matters on mind, or flatter our taste buds forgetting the need of the body: We at times call it a passion.

It is almost the same situation, more or less according to our passions, with other senses (except perhaps sex impulses: We shall come to that later).

Quite often we ignore or forget, if we know, that body too has intelligence just as we have. At least, we as Indic people have recognised the body-mind connection for a considerable time.

Body, however, continues to work, whether we are awake or asleep, till the end like a “Nishkam” – without desire for fruit – Karma Yogi. And whenever necessary, when something goes wrong with the system, sends us the signal – hunger or starvation for example. But we are too busy with our mental flights, passions or addictions: We tend to ignore it.

A Case of My Ailment of Heart

My own experiences are not very different from what I just mentioned above. However I have also been aware of the “Presence of Body” on several occasions. One of them was my ailment of heart, some fifteen years ago.

I started getting palpitations. In the beginning it remained for a second of two and recurred at interval of a couple of weeks. There was no apparent cause: fear, or worry of any kind. It would appear any time. Later it was for 2-3 minutes at a few days’ interval. I had started taking medicines, including exercises in self-hypnosis under a guidance of psycho-therapy specialist. I stopped the medicines and exercises.
One day the palpitations remained from noon to midnight. That was an opportunity for check up while it was on. With a note from family doctor I met a heart specialist at a neighbourhood hospital.

After the necessary check-up he diagnosed and told me in simple words, that my heart is sound, that it is a case of “electrical short circuit” in the heart, and the present rate of palpitation is at 250 per minute. He added, if the rate increases to 400-450 per minute it would be fatal – an instant death. That was music to my ears.

For me the diagnosis was enough. The specialist, however, did not tell me why it happens. He advised me to get admitted there and then in the ICU for observation and prescribed some medicines. Of course I flatly refused both. He was furious. I returned home, remained on fruit diet, gave rest to my mind and body.

After two days, I left for Delhi to attend a workshop on “People, Law and Environment” organised by Centre for Science and Environment. It was very romantic episode though I report it in brief.

I, then started dialogues with my body, and observations – or call it meditations as I am inside my body – without judging, my likes-dislikes, prejudices etc. leaving the information baggage.

I am aware of the “Presence of Body”, and this awareness is constant like breathing, even during my pet indulgences and petty vices. There has been no palpitation for last fifteen years.

A decade or so after this episode, while reading “The Ages of Gaia” by James Lovelock, I came across the word “Homeostasis”, which now has a meaning.

Links to MINI-TEXT :1. Solemn Celebration and 2. Body Dharma


© Remigius de Souza., all rights reserved.
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Context, Process and Content (Story)

Comment on a Comment by Harini on “Illiterate farmer women of Andhra”.

Any project has three elements: Context, Process and Content.
We, in Terra Incognita Indica, are right now critically concerned about Context and Content, which are elements of any project than its Process.

Our “NEEDS” are more important at this critical time in history than the “WANTS” of the few who constantly continue to upgrade process – technology – that has no effect on context to living sanely and livelihood of the billions.

Dheboo Ghosh, during one of his workshops on ESP held in Mumbai, told us a story:

Once upon a time there were two cities on the two banks of a river. Both city governments decided they should build a bridge for the convenience of the citizens.

They built the bridge. Everyone involved – cooperators, engineers, bureaucrats, contractors and the citizens – were happy. They had received their rewards.

But in a course of time the bridge developed serious defects. They tried to repair it, but no use. Hence they decided there was something wrong with the process – technology, and therefore proposed to build a new bridge. What could be the fate of the new bridge? They were checking the process instead of the context and the content.

Everyone of the participants understood the moral of the story.
If it is still not clear: Consider what was the context and content of the invasion on Iraq by the Us and its buddies?




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iTECHNOMAN

Self-portrait by Remigius de Souza, Mumbai, India (1972)
Colour on handmade paper 9"x 12"
© Remigius de Souza

You may read or interpret “iTECHNOMAN” in various ways that you may prefer.

Remi (Remigius de Souza) is marginally literate, not only in computers, but also in any of the Arts and Literary disciplines.

He began to learn writing Letters and Numbers of his vernacular language MARATHI on a slate, at his native village in Konkan.Simultaneously he also took lessons in his basic needs, which are farming in agriculture, horticulture and aquaculture; mud house building and its maintenance; and spinning and handloom weaving of cotton fabric: FOOD, SHELTER and CLOTHING.

Industrial society has failed after centuries to reach this ability or level, which is mentioned above, to impart education to any citizen anywhere in the world, certainly not in India.

Decades later he learnt computer programming in an antique language “1401” in an intensive course of one month, which was given by Tata Consultancy Services (TCS): that was the only formal training he received in computers.

© Remigius de Souza., all rights reserved.
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NATURAL HABITAT

NATURAL HABITAT

by Remigius de Souza

THE HABITAT OF MAN has taken several forms through time and places. Villages, towns, cities, squatters, slums, suburban colonies, tribal settlements, metropolis, shelters in cold mountain regions, oasis, igloos shelters in boats at lakeside, riverside, seaside, shelter under bridges, squatters on river banks which get washed off again and again...

Natural habitat is not house alone to live – work –grow – learn... but it also includes its neighbourhood, land and water, landscape and air, the other inhabitants of its surroundings – insects – birds – animals – plants, the day and the night, changing seasons, and the five Elements – Earth, Water, Light (and Heat), Air and Space that we are composed of – praised by Vedas.

With all advances of science at hand, natural habitat instead of harnessing its qualities and life has come under several assaults. At the turn of the last century with scientific inventions, man believed that he obtained the key to the Mystery of Nature. Scientific inventions were employed for mass production and industrialization. Industrialization was not limited to textiles alone; it moved in every possible direction - weapons of warfare, education, agriculture and food, medicine and pesticides, insecticides, water management, housing, communications, transport, entertainment etc. It employed every possible raw material: air, land, stone, water, hill, trees, minerals, animals, industrial waste and industrial by-products. Yet every new scientific invention proved previous invention inadequate. The Mystery of Nature continued to deepen.

The present (20th) century has shown that industrialization has assaulted not only nature and natural resources but also human resources preserved through centuries by tribal and other societies throughout the world without exception – without restraint – the process, which started in the earlier century or two. The last such assault was on Tibetan society. This had preserved through centuries a unique form of living in harmony with nature on a religious (Dharma) base. The natural conditions too are unique here. The assault on Tibetan society was a result of industrialization as much as Marxism; Existentialism etc. were by-products of industrialization. Assault on natural resources was as much a result of industrialization as metropolitan cities are its by-products.

On the one side, industry supported by science goes on degenerating the life of man, animal and plants – all living beings – by polluting economy, ecology, environment, regional and social balance, and exploiting natural resources. And on the other side it goes on developing new medicines, pesticides, insecticides, water supply systems etc to save and serve life, developing so-called lifesaving drugs and machinery to save life which has made not only natural living impossible but even natural dying impossible, the sole purpose of which is profit-making – business. The sole purpose of industry is profit-making out of everything under the sun possible for a person, or a group of persons called a company or a corporation or even a state, tentacles of which reach far beyond social, regional, religious, national frontiers – even beyond global frontiers.

The resources of the globe are being employed – capitalized – for preservation of industry to produce and multiply – for which new disciplines are being invented such as management, specializations etc. to “reduce time, increase speed and more work (output)” to “produce more”. This required streamlined operations – division of labour – standardization – automation – specialization – regimentation – centralization.

Amongst human settlements, city form in the shape of metropolis in the present time is an assault on natural habitat, which could be compared with the effect of nuclear explosion but without Bang. The effect is not instantaneous. In spite of all the advances at hand in technology, communications, transport and sciences, the city – the symbol of feudal power –
has continued to grow. The city in the form of metropolis is not only an assault on nature but also an assault on man himself, and is the enemy of democracy. City form is no more valid except as a means to serve the vested interest of a person or a group of persons in power – enormous centralization of power – whether the city is in the West or the East. The larger the city, the larger are its evils, hazards, crimes, wastes, chaos; the larger are its capacity to exploit; the larger its capacity to pollute and to destroy nature through its tentacles. There is no better comment on this phenomenon than the movie "Modern Times", made by Charlie Chaplin decades ago.

In India we still crave for such a "progress" which is misplaced, outdated, obsolete and at times criminal. The Indian village was unmindful of its exploitation for a century and half or two, and still retains some of its qualities. The progress and development that caused the exploitation was not its own choice. In commercial terms, the Indian village is called the "untapped rural market" of India. The rural population is migrating at a massive rate at the very step – at the feet of the "market seeker" – not just to the city of Bombay but to every town and city in the country. The villager who was a farmer with dignity is now being reduced to a market commodity. His settlement in the city is identified by the term "slum", meaning that it is illegal, unauthorized, and if the town is small, the slum is not identified in the Census Survey of India.

There are several offshoots of "development" which influence /affect villages. Some of them are the education system, government organisations (GOs) and non-government organizations (NGOs). The numbers of non-government organizations have increased over the last two or three decades. Earlier there were missionaries who came to India. All these have noble intentions for the welfare of the village and to pamper their own sense of superiority. Their orientations are urban (or western / westernized). Their roots are urban. All these (perhaps with some exceptions) fail to see and learn from Indian village; instead they try to inject urban concepts imported from the West. Some exhibited occasionally (like Jawaharlal Nehru) by wearing the turban or traditional shawl and dance with the villagers to camouflage the real difference. In reality GOs and NGOs survive at the cost of the village. India still has the opportunity with 5.6 lakhs villages to save natural habitat and reverse the process of its destructions.


(This paper was presented at the "Conference on Natural Living" hosted by Prakrati – an NGO – at Bordi in Maharashtra, and published by the "FOURTH WORLD REVIEW", Number Forty Nine in 1992.)
PS: After about two decades I feel this note, unfortunately, is still valid, by worsening the environmental conditions on the Earth and its Sphere.

© Remigius de Souza., all rights reserved.
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Slums and the Web of Development - 2

Slums, cities and the web of development - 2

by Remigius de Souza

Draconian law: Land Acquisition Act (1894)

Under this draconian law – the Land Acquisition Act of 1894 – made by the British several million people have been displaced and marginalised. After Independence this act has been revised or modified less number of time than the Constitution of India: What makes it so powerful? Is it because of JUSTICE or is it a weapon for the present rulers or the ruling minority?

Double standards by the Rulers

Under certain town planning acts the land holdings are reconstituted within city limits, for example by declaring town-planning schemes. Twenty-five years ago Vadodara City took care of all, particularly the small landholders that they do not loose their land while acquiring land for public and social services for paltry sum of compensation. However this facility of reconstitution of land at regional level is not applied while acquiring land for various private or public projects. The rulers – legislators, administration, policymakers, and planners obviously follow double standards while dealing with the land in urban areas and the land in rural areas.

Why then it should not be possible to reconstitute the land holdings at the regional level while acquiring land for the development projects from where the people are displaced, or where the land is acquired by paying cash compensations, and perhaps a promise of jobs in future, while creating the “ghettos of development” in the rural areas? What is the value of cash compensation in the spiralling inflation and falling rupee value? Instead the local people affected by the development projects are treated as second-class citizens. Is the administrative machinery ready and prepared to work hard for this job?

What is the basis of cash compensation for the acquired land? Is it the current land price in the locality? Is it based on the comparison with land value in the cities and metropolitan cities? The cities depend on the resources of the regions – at times from remote and distant areas for their sustenance. Is the compensation based on the future inflated land value when the project becomes operative? Is it based on the disparity of living standards of the urban elite and rural poor?

Disparity of living standards and consumption

Perhaps the disparity is the criteria in the literacy level and consumption level of both — those who acquire the land with the help of instrument of law and those from whom the land is taken — is a measure of cash compensation?

Or is it based on the justice that the people that depended on the very land for five thousand, or more, years, generation after generation, and will be deprived of the very resource – the land – for the posterity?

Until now they had depended on the soil for their sustenance while feudal lords, kings and rulers – Ashoka or Aurangzeb – came and vanished. In what way the life of the people around the “Ghettos of Development” in the name of common good, has improved in the areas of education and schooling, job and vocations, economic conditions, and services – post, transport, water supply, health…?

Is it possible to remove slums from the cities and towns in India, to some extent? Yes, if the people are given a fair deal in the development projects, out side of urban area, in the cases of public and private sector projects, including the areas brought under urbanization such as New Bombay built by CIDCO (City and Industrial Development Corporation) in Maharashtra State.

Take one of many aspects – the compensation for acquired land particularly in the rural area. It is not only the owners of the land acquired but also entire affected population of village/s or region must be entitled to receive compensation.

Land Acquisition, Compensation and Rehabilitation

Customarily the compensation and rehabilitation is decided on the basis of degree of consumption and access and power to devour the resources in comparison with urban elite and not on the basis of sustenance. The direct benefit due to the acquisition for development must reach to the people on equitable basis. As is it is questionable whether the benefits of direct taxes reach them.

The nature and value of compensation and rehabilitation should be worked on the basis of and in the proportion of the total cost of the project, whether the land is acquired for a public or private project. The total cost should include:

1. The cost of planning, administration, acquisition and arbitration processes from inception to completion stage: e.g. salaries, stationary, establishment, transport, consultancy, services such as legal, technical, management, planning etc.

2. The investment incurred in the development, construction and establishment of infrastructure:

A. civil works, road, rail, buildings, machinery etc, and

B. Services.

3. Annual compensation in the proportion of annual expenditure, but not of profit (loss) irrespective of subsidies and tax concessions, during the years of operations / life of a project.

The basis for rehabilitation should be to provide land for farming, housing, local institutions such as schools, colleges, training institutions for agro-industries, banking, public transport, and health care faculties. Jus as minimum shelter of 21 sq. m. is recommended / given to a slum dweller in cities. In the same manner a landless labourer in rural areas should be rehabilitated with one acre/hectare of land. All the land should be taken from reconstitution of the entire land holding of the region.

This formula demands corrective measures in the existing structure of laws and applications. But it also demands courage, integrity and transparency on the part of the society.

If such an application is brought into force, with effect from, say, 26-1-1952, Republic Day of India, there shall be massive exodus from the cities to rural areas. PEOPLE shall return to their homesteads that are rotting in the slums, if such an action takes place.

The culture and tradition of the country is essentially agrarian. The resources required for industrialization shall not last forever; neither the borrowed know-how nor imported clever ideas of development may work forever.

Do sciences and/ or applied sciences, have answers to these problems? Partially, perhaps! When a science looses its dimension of ‘people’ it becomes a ‘ghetto of information’ and eventually gets buried. Technology does not build the pyramids any more; its form has changed but the context continues. When centralised power inflates and looses its vision of eternity, it disintegrates.

The Buddha, Jesus, Sena Nhavi, Ravidas, Kabir, Chokhamela, Sri Basaveshwara, Akka Mahadevi and many others born in different times, speak the language of people rather than the monopolised language of the elite, such as Sanskrit, Hebrew, now English. Their words are not drowned in the river of time even in the absence of media agencies and institutional or state support.

To look for the answers to the contemporary problems the real place is the people and not the polytechnics or parliaments or planning agencies or theories. Perhaps it is now time for billion incarnations. The first task is to restore human dignity: Dignity to all living beings: Dignity to Life.

[This is revised and edited version and Second and last part of the article published in the Journal of Indian Institute of Architects, Dec.1996, p23-25]

NOTE: The Land Acquisition Act, 1894 is presently under revision in the Parliament of India. The Parliament had invited suggestion from the citizens by its advertisement sometime ago. After reading the text of the Bill I realised that the Government of India did not take the notice of this article published in 1996 in a journal of the professional body.

I shall post my comments on the Bill in near future.
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Remigius de Souza

© Remigius de Souza., all rights reserved.
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Slums and the Web of Development - 1

Slums and the Web of Development - 1

Remigius de Souza

Either housing ‘for’ the slum dwellers or housing ‘by’ the slum dwellers is an important issue. It is important because it is the people’s issue. It is important because its end does not seem to be anywhere in sight. It is important because in spite of so-called development and progress of science and technologies and the expertise in economics, politics, law, health [medicine], administration, management, info-tech, statistics etc. there seems to be no solution yet in sight.

Giving Houses as Curative Measure

For want of effective evaluation, ‘giving’ houses to the slum-dwellers and the rural poor, in spite of so much being done by the state and the philanthropists, it has remained to the level of lip service or as a pampering of merely feudal attitude of the urban elite, and cannot be termed as altruistic as an end in itself. It is merely a postponement of treating the root cause by adapting ‘curative’ measures in fashion that we are so much habituated to modern medical practices.

In dealing with this problem we have to go to the edge of our intelligence and rationale by looking at it from all the sides and from within it. But the intelligence is such a dangerous weapon that it could prove to be a boomerang. The attitude, the mindset has to change from ‘curative’ to ‘care, preventive, and even the corrective' measures. ‘Giving’ houses to the slum dwellers and the house-less is only a ‘curative’ measure devised by the feudal mentality of the rulers.

What would the rulers do if there are many more earthquakes which may affect many more villages and towns? How often the storms and floods have destroyed the houses, besides other property and lives, in the country, and to what extent? What has happened to the ‘Bhopal Gas Tragedy’ victims? How these and such other events have influenced the planning and action?

In what way these have affected our attitudes? Do these problems belong merely to the ‘compartment’ of disaster management? Or do these problems end up in enquiry commission or tribunal, one more act, another department or one more ministry…?

In spite of planning and development the slums are on rise. They are not only in the metropolitan cities, but also in the small towns and along the transit lines.

It is not impossible to deal with the problem of slums. But when the question of sharing the resources, equity, standards, energy, prices of farm and forest products etc. are taken up, the urban elite, it may be proved, are following double standards and turn out to be fundamentalist to claim that the development is for common good. Hence the slums had been termed as illegal settlements. It is worth a study how metropolitan and large cities and mega-industries devour the resources of the land more than their due share…

The slums are increasing in the direct proportion to the development.

Most cities and towns in India have prepared development plans during last two or three decades – mostly through the government departments. It is possible for city governments i.e. municipalities, to acquire land, to freeze the land use and municipalize the city lands for the purpose other than roads, gardens, commercial and city centres. For example, Vadodara (Baroda) city notified and reserved certain areas of land for the public housing (for future use) some thirty years ago (in 1960s).

If Vadodara City can do it, then other cities too can find indigenous ways to deal with their problems. It is possible to freeze the land use of vacant plots as well as areas of dilapidated buildings, which could be used for rehabilitation of the slum dwellers, for redevelopment and revitalisation of the area. This could be brought about by collective creativity rather than by formulae and standards. This is possible when all citizens, not merely the vested interests groups, are aware of the planning process. This is possible by creating a public forum.

Twenty years ago Vadodara City rehabilitated 2000 families of slum dwellers whose hut were washed off in the flash flood of River Vishwamitri. They were given houses in five different safe places in the city. This was possible for two reasons: (1) there was will on the part of people of the city, and (2) the land was made available. However, today the slums in Baroda City have increased manifold.

Are the slums emerging as a new form of human habitat all over India and elsewhere while the humanity is on the threshold of 21st century? People use the phrase “21st century” as a magic wand. But the miracle is not coming off. The slums in the Indian cities have now become an ever-expanding phenomenon, which seems to have no end in future.

Slums are a result of territorial war

Slums are a result of territorial war and an invasion by the powers and the vested interest, which is slow, silent and unseen resulting from a division where the powerful have opted for machine-energy to human potential. Perhaps the planners in their future development plans may have to paint grey areas for slums in addition to other land-use zones in their city plans? No one wants to leave one’s home and land, kin and community and live in the rotten environment of slums in the cities.

In Bombay, for example, during the World War II in the past and recent times during ‘the Textile Mill workers’ Strike’ and the riots many people left the city, even though temporarily. Exodus took place from Goa during the times of Inquisition at the time of Portuguese rule, and during the partition of India – Pakistan from both the countries. It has been recognised that movement is associated with survival from proto-historic times for humans and other species. The slums are the result of desperate struggle for survival by the silent majority.

Who are these people in the slums?

They could be riot-affected, famine-affected, war-affected, development-affected, economy affected besides other causes; the landless labourers, farmers, peasants, forest-dwellers, artisans etc. among them. They do have life-supporting skills and education that have been turned redundant or are not recognised by the authorities in Democratic India in their frenzy for the development of economy, and thereby due to the destruction of social and natural environment that helped them to sustain the past.

It is of course possible to rehabilitate the people within their homestead instead of displacing them. It is possible to rehabilitate the people who are marginalized due to natural calamity or human intervention. It is possible to rehabilitate them with dignity. But the government fails to take concrete and appropriate measures in time.

[This revised and edited version and First Part of the article Published in the Journal of Indian Institute of Architects, Dec.1996, p23-25]

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© Remigius de Souza., all rights reserved.
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