Cuckoos and their calls

I first came under the spell of cuckoo calls 35 years ago, when I was at school in the RIMC in Dehradun. With the onset of late spring-early summer, the loud, piercing calls of a variety of cuckoos resonated through the verdant school campus. Three distinct calls were imprinted in my memory, and especially one of them, my favourite, which had a hypnotic effect on me.

Through my five years in RIMC, April-May was indelibly associated in my memory with these bird calls. But I never spotted the birds.

I knew nothing about birds then (or now). I assumed the “coo-ooh” must be a cuckoo’s call, though I had never seen one. It was only a few years ago that I managed to spot a cuckoo calling, perched high and hidden on a tree. I later learnt that this was the Asian Koel. (Koel, or koyal or kukil are among the Indian names for the bird.)

Here is a picture of the Asian Koel.



Its call can be heard here.

Many years after passing out from the school, I began revisiting RIMC. And each time I partook of the bird calls. I tried my best to spot the particular bird whose call enthralled me, but it was always too high up on a tall tree, and never visible.

Last week I was at the RIMC again, to attend the centenary celebrations of Hugh Catchpole, a former Master and Principal of the school. (Pictures from the Catchpole centenary celebrations are accessible here.) Almost immediately after I reached the school, I heard my favourite bird call. And following the sound, my son Rishiraj and I spotted the bird, in silhouette, perched at the very top of a tree. So now I had a clue and could try to find out what bird it was.

And thus did I come to know that this was the Indian Cuckoo.

Here is a picture.



Its call can be heard here.

The bird is known locally in Uttarakhand as "Ka Phal Pa-kyo", based on its four-syllable note, which announces that the wild Ka fruit (a fig) is ripe. The same bird is known as “Bau-Kotha-Kou Pakhi” in Bangladesh and West Bengal. (The Bengali song "Ei udaashi haowaay pothey pothey mukulguli jhorey" by Rabindranath Tagore, refers to the cukoo's call by this name. See song no. 223 here.) Again, based on its call, which is here interpreted as the anguished cry of a bereaved husband, asking his still wife to say something.

And I learnt about the Common Hawk Cuckoo, also known as the Brainfever bird (for its call).

Here is a picture.



Its call can be heard here.

So it was a culmination of sorts for me, at the very site of the beginning.

Meanwhile, I had of course started this blog, with its title inspired by the Buddhist tale, The Prince who became a Cuckoo. That was a spur-of-the-moment decision. But it is most apt. I can’t have enough of cuckoos’ calls, and especially that of the Indian Cuckoo.

Grand orchestra of love

There are impressions of love on the face of the sun; water evaporates, rising toward those impressions, and after it has been condensed in drops high above, the drops fall joyfully onto the earth on wings of love. Then, thousands of flowers burst through with love, offering smiles to their surroundings. Dew drops on leaves glitter with love and twinkle with amusement. Sheeps and lambs bleat and skip about with love, and birds and chicks chirp with love and form choruses of love.

Each being takes part in the grand orchestra of love in the universe with its own particular symphony and tries to demonstrate, by free will or through its disposition, an aspect of the deep love that is found in existence.

M Fethullah Gülen

The Important Thing

by Shinmin Sakamura


To be a true human being
It is more important to undress
Than to dress,
It is more important to forget
Than to know,
It is more important to forsake
Than to acquire.

Photo: Claude Renault.

Singing the Hymn to Love

After my post yesterday of 1 Corinthians:13 ("Hymn to Love"), I wanted to get the original Greek text, its transcription in Roman, and an audio of its recitation, so that I could learn to sing this.

I was delighted to discover that in the film Three Colours: Blue, by Krzysztof Kieslowski, the finale of the film features the Song for the Unification of Europe. Composed by Zbigniew Preisner and sung in Greek, this is an abridged version of 1 Corinthians:13 . The music is performed by the Sinfonia Varsovia, conducted by Wojciech Michniewski, with Elzbieta Towarnicka, soprano, and The Silesia Philharmonic Choir.



Here are the lyrics, in Greek.

Εάν ταις γλώσσαις των ανθρώπων λαλώ και των αγγέλων
αγάπην δε μη έχω, γέγονα χαλκός ηχών ή κύμβαλον αλαλάζον.
Και εάν έχω προφητείαν και ειδώ τα μυστήρια πάντα
ώστε όρη μεθιστάνειν, αγάπην δε μη έχω
ουδέν είμι.
Η αγάπη μακροθυμεί, χρηστεύεται,
η αγάπη ου ζηλοί, η αγάπη ου περπερεύεται, ου φυσιούται.
Πάντα στέγει, πάντα πιστεύει, πάντα ελπίζει, πάντα υπομένει,
η αγάπη ουδέποτε εκπίπτει
είτε δε προφητείαι καταργηθήσονται
είτε γλώσσαι παύσονται
είτε γνώσις καταργηθήσεται
Νυνί δε μένει, πίστις, ελπίς, αγάπη,
τα τρία ταύτα,
μείζων δε τούτων η αγάπη.

In transcription:

Ean tais glosais toon antropoon lalo
kai toon angeloon,
agapen de me echo,
gegona chalcos echoon e kumbalon alaladzon

Kai ean echo profeteian,
kai eido ta mysteria panta,
pistin ore metistanai,
agapen de me echo, outen eimi

He agape makrotumai, chresteuetai
he agape ou dzelloi, ou perpereumai, ou fysioutai.

panta stegei, panta pisteuei, panta elpizei, panta upomenei.

He agape oudepotte piptei
eite de profeteiai, katargetezontai,
eite glosai, pausontai,
eite gnossis katargetesetai

Nuni de menei, pistis, elpis, agape,
ta tria tauta, meidzoon de toutoon, he agape.

In translation:

Though I speak with the tongues of angels
If have not love, my worlds would echo like a gong, and a clanging cymbal.
And though I have the gift of prophecy and understand all mysteries
And though I have all faith so that I could move mountains
If I have not love I am nothing.
Love is patient, full of goodness,
Love tolerates all things, aspires to all things
Love never dies.
While the prophecies shall cease
Tongues shall be silenced
Knowledge shall fade
Thus then shall remain only
Faith, hope and love
But the greatest of these is love.

The greatest is love

If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing.

Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.

Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. For we know in part and we prophesy in part, but when perfection comes, the imperfect disappears. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.

And now these three remain: faith, hope and love. But the greatest of these is love.

First Epistle to the Corinthians, Chapter 13, The New Testament.

In the original Greek, the word αγαπη (agape - worshipful love) is used throughout. This was translated as charity in the King James version; but the word love is preferred by most other translations, both earlier and more recent.

Singing the Hymn to Love.

Photo: Claude Renault.

Citizens against Baroda arts hoodlum-ism

Following the arrest of a student, Chandra Mohan, and the suspension of the dean of Maharaja Sayajirao University's Fine Arts faculty in Baroda, Prof Shivaji Panikker, in gross violation of law, right to freedom of speech and human rights, with the state and the police acting at the behest of Hindu (and Christian) fundamentalist religious bigot hoodlums, a simultaneous all-India public protest will take place today (14th May 2007) evening, at 6 p.m.

Baroda: Fine Arts College premises, beginning 2 pm.

Mumbai: in front of Jehangir Art Gallery. Those attending are requested to wear black and/or white.

New Delhi: at Rabindra Bhavan at 6 pm.

Calcutta: in front of Academy of Fine Arts, from 4 pm.

Chennai: Lalit Kala Academy, Greames Road, 4 pm, and at Hues Gallery, Eldams Road, 6 pm.

For details of other protests, see here.

Press Release from the Faculty of Fine Arts, MSU, Baroda

On the 9th of May 2007, Wednesday, outside elements forced their way into the premises of the Faculty of Fine Arts at 3.30pm and caused not only immediate closure of the examination work that was underway but got the police to take the MVA final year student, Chandra Mohan, into custody. They resorted to abusive language, threat of bodily harm and despite all this were allowed to go scott-free. It is a matter of great concern to us. Unfortunately we are now under pressure to offer apologies for permitting display of the allegedly offensive paintings. We the undersigned are firmly of the view that whether we like it or not an artist has the right to express unconventional views in a work of art. The intention of the said works were not to hurt anybody's sentiments but to examine taboos in the light of creative investigation. They were certainly not intended to cause hurt or outrage to any public sentiment whatsoever. Besides, they were not part of a public exhibition. If anyone felt that any work 'offends' their sensibility it could have been brought to the notice of the authorities without resorting to abusive, indiscriminate and uncalled for behavior. In the unfortunate circumstances if any published image, seen out of the context, has caused hurt to anybody it is regretted.

It is pertinent to state that the said works were part of the final year annual display. The display is part of the annual examination process and an internal academic matter of the faculty over many years and not an aberration in the academic procedures of the Faculty. Hence the disruption caused is an attempt not only to disrupt the process of evaluation but designed to undermine the stature and autonomy of an educational institute of international repute. There were attempts on the part of Mr. Niraj Jain and the mob accompanying him to paint the pictures as "anti Gujarat" and to inflame passions so as to cause maximum damage. It may also be noted that these very people were seen to be moving around with impunity, threatening and abusing students and teachers. This is a cruel irony in view of the fact that it is the Faculty of Fine Arts that has made substantial contributions toward placing Gujarat and Baroda on the international cultural scene along with making equally substantial contributions in enriching the local environment.

It should be categorically stated that Mr. Niraj Jain did not want to discuss anything peacefully with the Faculty authorities and was, in fact, aggressively contemptuous of them. He came with the intention to cause disruption and breach of peace. This amounts to willful disruption of the examination process and wanton violation of the autonomy and sanctity of the Faculty of Fine Arts.

The action constitutes an assault on the core values of the University or for that matter of any academic institution in a democratic country like India. If situations such as the above are allowed to prevail, it would not only undermine the fundamental freedom provided to us by the Constitution but also render it impossible for the faculty and its departments to function independently and meaningfully.

Open letter from Gulam Mohammed Sheikh

Dear Friends

You must have known through media reports that Chandra Mohan, a student from the Department of Graphics at the Fine Arts College in Baroda has been arrested on 9th of May 2007 for making an allegedly controversial painting depicting nude figures with some religious motifs. The arrest followed the storming of the university premises by a group of outsiders. The work in question was part of a display in the college premises for assessment by a team of examiners for a Master's degree in Fine Arts. Charged with sections 153 and 114 as well as sections 295 A and 295 B, he has been denied bail and is presently in Central Jail, Baroda.

In a civilized society any dispute on a controversial depiction or content of a work of art can be dealt with through dialogue and consultation with experts in the field rather than left to self-appointed moral police employing coersive means. In the present case, the outsiders taking law into their hands barged into the university campus without prior permission, did not consult or inform the Dean of the Faculty before disrupting the annual examinations in progress. The reports are that they returned again to abuse the Dean and threatened him with dire consequences.

Such an instance of assault on a student by outsiders in the university premises is unprecedented in the history of the Faculty of Fine Arts and must be condemned in no uncertain terms. The Fine Arts College known nationally and internationally for upholding the highest standards of creative and critical practice has also earned reputation for its firm commitment to the freedom of expression. The former authorities of the university like Smt Hansa Mehta, the very first Vice Chancellor in the fifties up to Prof Bhikhu Parekh in the eighties have stood by the Faculty and its ideals. The present assault seems to strike at the very ideals on which it was built by pioneering artist-academics and supported by enlightened university authorities.

The present administration of the university has not initiated any action against the trespassers or applied for bail for the victimized student. The students and staff of the Fine Arts College have organized a dharna and the Acting Dean, Prof. Shivaji Panikker has planned to undertake a hunger strike in the College premises against the assault on the student and callous attitude of the university authorities. (Latest report is that the Department of Art History has been sealed and Prof Panikker has been suspended by the university authorities).

A solidarity demonstration of artists, intellectuals and cultural workers from all over India is called on 14th of May at the Fine Arts College premises beginning 2 pm with an appeal to all concerned to gather there to lend their support.

As an alumnus and former teacher of the Faculty of Fine Arts, I fear these developments may imperil the working of an institution which in many ways has formed our lives; and is indeed an integral part of what we are today. I hope all other alumni and teachers as well as concerned artists and intellectuals of the country will come forward to protect it in its moment of crisis when the values it stands for are threatened.

Gulam Mohammed Sheikh

Friends of the Poor

I have written earlier about St Francis of Assisi. In the last week I managed to learn an Italian song based on St Francis’ "Canticle of Brother Sun".

St Francis of Assisi is the patron saint of the environmental movement. The Canticle is a beautiful statement of his credo, of the one-ness of all life and creation, united in St Francis' perception as expressions of the immense love of the Almighty.

But above all, St Francis lived a very simple life, of poverty – he married Lady Poverty. And he maintained Chastity to Poverty. Hence he was unfailingly one with the poor and suffering.

"Blessed are the poor in spirit: for theirs is the kingdom of heaven."

Gospel of St. Matthew , Sermon on the Mount, 5:3.

So St Francis of Assisi should actually be counted as the First in the procession of Friends of the Poor.

The world might advance in knowledge, in technology, in feats of wealth, in art and aesthetics and metaphysics … but it will remain hollow at the core, and fundamentally bereft spiritually and morally as long as poverty casts a shadow on humankind. But in order to do anything that can impact positively on the lives of the poor, one’s heart must not merely bleed for, but with the poor.

Whatever may be said about Mother Teresa of Calcutta, she too was unfailingly one with the poor, and the poor above anybody else. Abbe Pierre, who passed away recently, was another contemporary exemplar of this.

Image: El Greco, Saint Francis in Prayer.

Nandigram lament

The current issue of the Economic and Political Weekly carries an article titled "Reflections in the Aftermath of Nandigram" by "A CPI(M) Supporter".

Wooly-headed so-called "ideology" and hollow jargon appear to be of more importance to the writer - than reality.

His (I presume it must be a man) heart bleeds for the victims of Nandigram. But his pious plea for the West Bengal state govt led by the CPI(M) to show an alternative way to the neoliberal paradigm of foreign investment based economic growth - is plaintively disingenuous.

It would be no exaggeration to say that today the CPI(M) has no concern whatsoever for the common citizen of West Bengal. The only concern is the short-term interest of the party. The key indicators which reveal the real face of the CPI(M) are in primary education and healthcare. West Bengal ranks among the lowest in the country on these counts. The socio-economic and human development status of the Muslims in West Bengal is also pathetic. And all that can be said by the rulers, after 30 years in power, is that the Muslims have only themsleves to blame for being backward.

The party has eroded the fabric of law and order in the state; it has destroyed the edifice of democratic governance, with the party rather than the institutions of govt running everything. It has supervised an insidious privatisation of the public space, and criminalisation of life and politics.

The lack of any effective and credible opposition in the state has enabled the CPI(M) to attain this character. The party and the govt are completely bankrupt in terms of having any vision, strategy or capability to bring about positive improvement in the quality of life of the labouring masses. Rather, it has ensured that acceptance of living in utter degradation has seeped into the very psyche of the masses. It has crushed the very dignity of the common people, reducing them to servile begggars and ugly criminals.

In that respect, the resistance in Singur and Nandigram are definitely most cheering; they tell us that people cannot be taken for granted endlessly. But with no prospect of emergence of any progressive, anti-communal front to challenge the ruling party - the only thing on the horizon is destructive, violent opposition by various disgruntled elements, leading to growing instability and anarchy.

The true picture of the state of affairs in West Bengal has been given by Sumanta Banerjee in this article (also in the EPW). He writes:

West Bengal is in need of an opposition to challenge the hegemony of a partisan and oppressive CPI(M) governance. ... The alternative ... has to emerge from within a new democratic Left, with constituents that are seriously committed to the ideology of socialism and courageous enough to restore the moral integrity and high principles of the movement.

Related articles:

Sumanta Banerjee on Singur, and on the changing face of crime in Calcutta.

"Strategy for Economic Reform in West Bengal". This was published in 2002, but is still informative, especially the narrative on pg 23 of the document, just before the "Conclusion", about corruption and privatisation of public space.

Nandigram video

Moushumi sings for Nandigram

4 May 2007 saw a Cultural Convention on Nandigram in Calcutta, organised by the United Students Democratic Front. Kabir Suman, Moushumi Bhowmick and Dohar, among others, sang in support of the victims of state and party terror in Nandigram.

Here's a clip of two of Moushumi's songs, Jessore Road and Swapno dekhbo boley.

Dohar for Nandigram

Refinement

Craftsman doing refinement work on a rosewood chair.

Out of our altruistic self come our beliefs and wishes, our public interest. Things that we want, as much as, or even more than our personal interest. And they need consummation too. Hence the urge to join with others, make common cause, and seek to realise one’s wishes. This is an example of life outside the marketplace. In this life, I can be one with a person who I am distanced from by market relations.

The public interest will also necessarily go against our perceived personal or private interest. For instance, if I wish to enjoy proper civic amenities then as a property owner I should be willing to pay the rates and taxes that will enable the civic authority to provide the services to me. The test of one’s public domain consciousness is the extent to which one can accept the public interest above one’s personal interest; and see in this one’s own long-term and enduring gain.

Refinement – consists primarily in caring for others above oneself. I should never cause inconvenience to others. If we observed what’s happening on any street in urban India – we would see that callous disregard of the other is the pre-eminent feature of everyone’s conduct. And everyone would belligerently assert their right to go ahead, unrestrained, looking out for their perceived immediate interest.

How does this refinement come? Where from? Who has it? And who doesn’t? Why? How is refinement cultivated? And can there be regression from refinement?

Parents and schools – can ensure that their children grow up as refined citizens. They can nurture the fullness of the child. But unfortunately that is not really happening. Young people are unconcerned about the public domain. They are willing and excellent adherents of globalised market-life, of disparity and exclusion.

Will there be time for a critical mass of people to come to awareness and act to bring fundamental change – before the violence and genocide implicit in obscene socio-economic disparity and mass poverty unstoppably explodes, bringing destruction, bloodshed and anarchy?

What is to be done?

For almost 25 years now, I have been seized of this question. What is to be done, to end the indignity and ignominy of poverty in my land? More to the point, what must I do?

Now its clear to me that no one is going to be able to eliminate poverty from the lives of the hundreds of millions who dwell in poverty today. But every child, of every person, whether poor or otherwise, could have equal opportunity to be equipped to be able to live a richer life than those poor today.

The most crucial arena for action therefore is education. The right of every child to education has to be realised. Neither the state left to itself, nor the market / private sector is committed to this. It is therefore only through mass social action, by those who want this, that the state has to be pushed to do all that needs doing. But its not just a question of resources. Its also a question of institutions, of accountability, and of an ethos and values. And all this is of course something the people of the country have to attend to.

The other thing that's clear to me now is that the overwhelming dominance of life by profit motive, market transactions, valuation and relations - has to be eliminated. Market transactions can be a part of life. But life is not a part of the market. We need to reinvigorate non-market concerns, activities, engagements and relationships, and in the public domain. The "social market" i.e. means of fulfilling important life requirements through social and community networks, has to be built.

Ultimately all this is rooted in individuals' personal urges and inclinations. While consumption, gratification, profit and exclusion predominate today - the human needs of communion, altrusim, compassion, self-development etc have to flourish. As I see it, we need not leadership, but self-leadership. We don't have to be followers. We need to become self-enforcers.

A good part of our life must be lived, and lived well, entirely outside the realm of the marketplace. Then there can be humanity and harmony. And richness, in place of poverty.

It is vital that there are alternatives, even as we live in this frightening, insane, inhuman society. And the alternative - is a continuity running from the individual's inner urges through to the open, public arena where masses of citizens come together and work together.

Public culture.

Painting: Thy Will be Done, by Danny Hahlbohm.

In the wake of Nandigram

A call by concerned citizens

The valiant struggle of the peasantry in Nandigram against the acquisition of their land and homesteads for the proposed chemical hub SEZ has drawn nationwide attention. Despite the massacre of March 14 and the continuing reign of terror unleashed by the police and the hired killers of the ruling party in the state, Nandigram has remained defiant and refused to surrender. On the contrary, it has sparked unprecedented mass protests across West Bengal and elsewhere. People’s movements in various parts of the country against the forcible acquisition of farmlands, forests and other natural resource base of the poor in the name of SEZ and for the so-called industrial projects have also drawn inspiration and sustenance from Nandigram.

The time is now ripe to bring all the people’s resistance movements across the country under one coordinating network. Towards this end, we are proposing an All India People’s Convention, followed by a huge Rally, in Kolkata on 2-3 June, 2007 (before the onset of monsoon). We call upon all our friends in the people’s movements and people’s organisations, irrespective of political or ideological moorings, to come forward and actively participate in this programme. May the Convention/Rally become the launching pad for a united nationwide resistance struggle against government’s land acquisition policy for SEZs and other industrial projects.

The convention/rally, and the countrywide movement to be launched from there, will be raising the following demands:

1. Scrap the SEZ Act, 2005 that aims to set up ‘extra-territorial’ authorities within the country and acquire huge tracts of farm and forestlands for the corporate capitalists while endangering the lives and livelihoods of millions.

2. Abolish or reformulate (in consultation with the people) the colonial and draconian Land Acquisition Act of 1894 that serves as the chief instrument of land acquisition by the government.

3. The Chief Minister of West Bengal, who has owned up to the responsibility for the mass murders in Nandigram, must resign. Everyone who has had a hand in the Nandigram massacre, directly or indirectly, must be punished.

4. People’s institutions at the grassroots must be allowed the autonomy to act so that a life of peace and dignity returns to Nandigram and wherever conflict has erupted over land acquisition.

Send your endorsement ("I ENDORSE") with your name, phone, e-mail contacts and how you would like to describe yourself, e.g. professor, filmmaker, activist, etc. or your organisational/ institutional identity) to the following e-mail addresses:

chowdhuryaditi@yahoo.com, sumit_chowdhury@yahoo.com

Read more about the People's Convention here.

Buddha Purnima

Today is Buddha Purnima, or Vesak, the full-moon associated with the birth, enlightenment and passing away of the Buddha, some 2550 years ago. It is a very auspicious day for Buddhists all over the world.

In an early post, I had written about the Buddha's exclamation on realising enlightenment.

Here are the lines from Sir Edwin Arnold's Light of Asia, which describe Buddha's enlightenment:

... Thus Life's thirst quenches itself
With draughts which double thirst, but who is wise
Tears from his soul this Trishna, feeds his sense
No longer on false shows, files his firm mind
To seek not, strive not, wrong not; bearing meek
All ills which flow from foregone wrongfulness,
And so constraining passions that they die
Famished; till all the sum of ended life -
The Karma - all that total of a soul
Which is the things it did, the thoughts it had,
The 'Self' it wove - with woof of viewless time,
Crossed on the warp invisible of acts -
The outcome of him on the Universe,
Grows pure and sinless; either never more
Needing to find a body and a place,
Or so informing what fresh frame it takes
In new existence that the new toils prove
Lighter and lighter not to be at all,
Thus "finishing the Path;" free from Earth's cheats;
Broken from ties - from Upâdânas - saved
From whirling on the wheel; aroused and sane
As is a man wakened from hateful dreams.
Until - greater than Kings, than Gods more glad! -
The aching craze to live ends, and life glides -
Lifeless - to nameless quiet, nameless joy,
Blessed NIRVANA - sinless, stirless rest -
That change which never changes!

May peace prevail on earth, may all beings be well.

Image: Enlightenment Scene, Temple painting in Bodhgaya, India, by Marianna Rydvald.