NAXALISM OR MAOISM

WHERE ARE WE HEADING TO?

TRAINING

Millions are caught in the intensified crossfire,

Between Maoists and the security personals;

How many are suffering and losing?

Their beloved Parents or sibling or dear ones’?

Is this an India that has been free for 63 years?

Does India mean anything to them?

Gadchiroli, Dantewada, Jungalmahal!

The hotbeds of Red Revolution,

Truly India’s biggest internal security challenge.



Can these millions over there sing one day?

Can they laugh one day in freedom?

Why life has become a virtual hell in this Naxal Corridor?

No PDS reach, no Ambulance service, still in Dark Age,

No schools, no development, as it is risky,

When the menace will go?



Expose to such situation they are vulnerable and under fire,

If its’ Naxal Bandh everything out of Raod, a Bandh of life.



7 Naxal affected states and 36 districts



INDIA SUFFERS

 W.B, JHARKHAND, 36GARH, A.P, ORISSA, BIHAR, MAHARASTRA



Suffering is not only in killing ?

(That happens because of Naxals or Security Forces)

Who often kill innocent?

But everyday existence has become real suffering,

Because everyday choice of this side or the other,

Brings constant fear and problem.



Both forces use and misuse them,

For anything that they do or even if they don’t,

INDIA BLEEDS

Women are the most affected,

Forced, molested and robbed by both.



Schools have become military barracks,

The children and youth find no means but join the Naxal Army.

Toting gun against police and others,

It is easy since this is seen by them from birth.

ARUNDATI IN THEIR MIDST

They do realize of being at wrong end,

But by then it’s too late to turn.

Because once in, it’s tough to be out

(Only deaths do part them).



Naxal life as described isn’t glamorous?

No good homes, nor good food,

But living together only with basic needs.

TRAINING

Civilization and their voice have faded in dense jungles,

Unheard and unanswered, the tales of their life stories!

Danger and death the two constant companions of people,

Suras and Asuras of today-the Naxalites or Security Forces,

Governed by two Sarkar- Official by day and Jungle by night.


ARMY PERSONAL SLAIN




Oh! Truly sandwiched between! O my People!

The only solution seems leaving the land and their inhabitation.

But to where without the land and homes

No where!! Because it would mean top beg for life



What are the reasons?

Lack of development, social inequality,


TRAINING MAOIST



A helpless situation, with neglect of Governmental care.

Here it seems 100% true!

Its’ either looting or shooting!!





THE RHETORIC OF KASHMIR

(FROM NOTES  TAKEN FROM NEWSPAPER READING AND OTHER)

Following keenly what happens in Kashmir,

KASHMIR IN MAP

The so called “heaven of earth”


Constant problems faced by people,


Partition, insurgency and militancy of late 1990s,


And now Azaadi movements “last we hear off”






STONE PELTING FOR AZAADI…….A TREND






Violence and hatred are always in Kashmir,


To the extent, frustration growing for Azaadi,


People- young and old dying in confrontation,


Who cares?


We Indians or We Kashmiris’,


HEAVEN OF EARTH



1000s of Police and Para/Military personals,


Making Heaven, the devil’s den.






WE SAY:






You are better under India,


Be part of us the India,


Your future is secure here,


Sure a vibrant and prosperous Kashmir,


You can build on.

VOICE OF PROTEST

Why protest? Why shout Azaadi?


Ungrateful Kashmir, Why do you want to join Pakistan?


Or want to create an Islamic state?






How much of resources are we pouring in to you?


Sure wasting in development, security etc.




THEY SAY:






Oh! Uncaring Indians and brutal government of yours,


We have received nothing but death, despair and false promises,


Leave us; we want to live freely,


Away with your Army, Government and all that is yours (democracy).






‘Go back Go India’ is our slogan,


1000s are our martyrs, who died and will die to keep on.


In 1990s insurgency did with guns and grenades,


Now in 2009-10 young generation with stone-pelting and fire,


Without fear of death.


LEAVE US ALONE





We hear they are paid for the stone pelting,


Daily, 200-300/1000-1500 Rupees per person? Who is behind?


Of course separatists who wish to keep fire on,


The terrorist who want India burn like this,


Or enemies to preoccupy our development,


And block India grow and develop.






If we see turmoil in Kashmir,


It’s never a lose-lose or win-win situation,


Purely Pak stands misleading the youth,


Disadvantage to Delhi’s effort in granting autonomy.






Action needed to restore peace and order,


And reduce the widening gap between India and Kashmir.

STONE PELTING

Azaadi the woven fabric of Kashmiri society,


Stone versus Guns, people from all walk of life,


Contribution to this tune of Azaad,


Splashed with years old victim-hood,


And decades of desire for independence the AZAAD KASHMIR




“GO INDIA, GO BACK” TO THE EXTEND






Image of India is tarnished by these events,


Democracy does not seem exist with us,


Yet India keeps in with this shame,


India, Ab Kitna Giroge Sharm Kar (someone said).






Why in a democracy?




A HAND TO PROTEST

 No freedom to protest, or to elect,


No SMS, no Newspaper,


Is this Indian democracy? (In Kashmir)






Mocks and abuses to Indian Para/Military personal are common,


Fury, hostility and violence meets them (oh! deployment at doom),


Radical as they may be, at deeds and heart and Pro-Pakistan of course.






Buddhist occupied Ladakh and Hindu dominated Jammu,


Have no interest in Azaadi- oh! Restless valley,


But, desire of Azaad Kashmir remains for over 6 millions people,


Though freedom from India seems an impossible dream.

HEAVEN ON EARTH

SOME SAY


They hate India because people are killed here in protest,


They are treated like animals, its like being caged in Kashmir,


End Indian occupation with Guns or Gandhis,


No dialogue, because India means betrayal and deceit,


Violence and misery is always met,


Let Delhi not decide for us,


Politics carries on the conflict,


Who is responsible?






It is just a Political Problem (because politics supports violence).


Can be politics of India or Pakistan?


Or of wetted interested party?

SPLENDOUR OF BEAUTY

China or America? Anything possible?










I READ PEOPLE RESPOND






Pakistan will not change its attitude towards India,


Because the reason of the existence of Pakistan is its hatred to India,


Even is Kashmir is given to Pakistan on a silver platter,


Its hostility towards India will not end,


The highest level of talk between both are only a waste of time,

THE CONFLICT AREA

What’s the need of dialogue?


When Pak never does what it says/promises?


It not necessary for India to walk along Pak?


Why? Let’s mind our business.

VALLEY DECORATED

ANYWAY,


THUMBS UP TO INDIAN EFFORTS,


FOR LAST 60 OR MORE YEARS.






PATIENCE! INDIA!


YOUR PATIENCE WORTH OUR SALUTE!!!!

POPULATION

KASHMIR 95% MUSLIMS $ 4% BUDDHIST     (40 LAKH)
JAMMU 66%HINDUS 30%MUSLIMS                 (30 LAKH)
LADHAKH46%MUSLIMS 50%BUDDHISTS      (2.50 LAKH)
PAK - SOUTH 99%MUSLIMS                                (10 LAKH)
         - POK 100%MUSLIMS                                   (26 LAKH)

OPPRESSION AND LIBERATION



BEAUTY OF CREATION


OPPRESSION AND LIBERATION

1. POOR AND RICH…… ............



MUTTOM (Anish's Village)

2. THE REIGN OF VIOLENCE ...............

When a poor man

Takes a few coconuts

From his rich neighbor’s land

To feed his children who are in need,

That is robbery,

According to the law

He can be convicted,

Perhaps even jailed When a rich man lives in wanton luxury,

Spends infinitely more than he needs

On food, clothes, amusements,

While others are starving, naked, wretched, that is legitimate.

There is no law to convict him.

The laws are made by the rich

Who make them, not to convict themselves

But to oppress the poor.

MUTTOM LIGHT HOUSE

If the poor made the laws it would be a different story.

The rich may then be seen in their true color. When a rich man owns a hundred or thousands of acres, while there are others

Who do not own an inch,

That is not robbery that is because we must,

At all cost, safeguard the sacredness of private property, which means just reward for the labor of ancestors so that descendants may not labor.

When an employer pays himself infinitely more than the worker- than his own servant

That is not robbery that is merely just reward

For education and culture, that is the way to encourage initiative and enterprise.

When a poor man in desperation,

Gets drunk, picks a quarrel draws a knife, kills

That obliviously is murder-violence, punishable by death. When company directors sack workers with impunity and so condemn whole families to penury and want, that is not violence,

Because no knife has been used.

No knife need be used, a peremptory word suffices. Labor tribunals need not be feared overmuch, loopholes can be found, laws delays, political influence.

When politicians and government officials-

Whatever the party in power –ignore basic needs and just complaints of the people, on a vast scale, daily, continuously, that is not violence because no blow have been dealt visibly, materially. No blows need be dealt because power, authority, influence is on their side, and the might of the armed services and police stands behind them. When religious leaders…

Embrace vested interest, exert various dubious moral pressures, enjoin passive compliance on the people, in the name of religion and peace that is not violence- only religious obligation and duty. They talk endlessly, mounthing empty phrases in outdated language on obstruse doctrines,

Slaves to useless customs and superstitious ceremonies, raising funds continuously from people, for buildings and institutions and for bolstering their tottering position and prestige. but they are silent and inactive on the things that really matter,

MUTTOM BEACH (T.N.)

The things that really concern people-

Social change, land reform, employment, human relationships, human dignity. Involvement with the people in dialogue; for without dialogue, without a truly sensitive and truly human relationship, there can be no inspiration, no teaching, no learning, no communion. So our religious, by and large, remain aloof, out of touch, clueless, irrelevant, unheeding and unheeded…

Basically, the system stinks, the system of law and order, the system dominates individuals the ultimate sanctions rest on violence, no less violence, because it is often hidden, indirect, subtle violence, not recognized as violence. Yet, in our society there is legalized robbery and violence in normal times—

Respectable men of power in sanga, church, and state, robbing in broad daylight, violent, spilling the blood of the people continuously in complete freedom, with impunity, proud and unrepentant, self-righteous, complacent.

So established law and order

it is not as simple as all that.

There is established injustice,

established disorder, massive institutionalized disorder,

naked oppression, masquerading under the guise of law and order,

 

continuously, at all time…

FELECITATION SPEECH ON FR. THEODORE

DEAR B'DAY BABIES, INVITED GUESTS, FATHERS , SISTERS AND FRIENDS,
                TODAY ON THE 72ND BIRTHDAY OF FR THEODORE I WISH 2 SAY THREE STATEMENTS REGARDING HIM.

1. FR THEO DID POSSIBLE THINGS FOR GOD , BUT GOD HAS DONE IMPOSSIBLE THINGS FOR HIM.

THIS IMPOSSIBILITY HAS HAPPEND BEFORE US 3 YEAR BACK WHEN HEAVENS WERE RAINING CATS AND DOGS, WITH PRAYERS FROM ASHTA AND ALL THE PLACES WHEREVER FR HAD WORKED IN, AS HE WAS TO AMPUTE OF HIS DIABETIC INFECTED LEG.                 BUT, LO AND BEHOLD A MIRACLE HAPPENED AND GOD DID THE IMPOSSIBLE THING FOR FR. THUS IT WOULDN'T BE EXAGGERATION TO CALL HIM FR. OF FAITH.

2. FR THEO STILL DOES NATURAL THINGS FOR GOD BUT GOD MAKES THEM SUPERNATURAL FOR HIM
            WE ARE WELL AWARE OF HIS DEMAND TO PREACH SPIRITUAL RETREATS AND RECOLLECTION AROUND,BUT HERE AMONG US HE IS OUR SPIRITUAL GUIDE, PROFESSOR AND COMPANION TO SUPPORT AND HELP US IN RIGHTFUL DISPOSITION TO WARDS GOD. THIS IS TRULY COVERING TO A SUPERNATURAL SPHERE RELATING US ALL TO GOD.THIS ID POSSIBLE BECAUSE HE HAS THE EXPERIENCE OF GOD, DEEP ROOTED SPIRITUALITY AND COMMITMENT TO GOD.

3. FR. THEO DOES ORDINARY THINGS FOR GOD BUT GOD MAKES THEM EXTRAORDINARY FOR HIM.

             FR WAS JAILED BEFORE COMING TO ASHTA THUS IT MADE HIM A TRUE SOLDIER OF CHRIST FOR THE SAKE OF FAITH AND PEOPLE. HERE AMONG US HE IS AN ELDER BUT AT HEART HE VERY YOUNG, FULL FUN, HIS SENSE OF HUMOUR, INSTANT CORRECTIONS, APPROACHABLE QUALITY, BUSY AND HARDWORKING LIFE ... ALLL MAKE HIM EXTRAORDINARY.

WE CAN GO ON SAYING BUT I WISH TO CONVEY ONLY ONE THING
DEAR FR , WE LOVE YOU FOR WHAT U R 2 US AND WHAT U DO FOR US  BROTHERS AND THIS KPRT FAMILY---WE APPRECIATE AND GRATEFULLY ACKNOWLEDGE UR CONTRIBUTIONS IN OUR FORMATION AND FOR ALL YOPUR GOOD DEEDS WE OFFER YOU TO GOD AND PRAY--


MAY GOD REMEMBER U LIKE NOAH,
FAVOUR U LIKE JOSEPH
HONOUR U LIKE MARY
FIGHT FOR U LIKE ISRAEL
AND PROSPER U LIKE LIKE ABRAHAM.
                                             THANK YOU .

FEW GOOD THOUGHTS

MOBILE OWNER’S PRAYER:


Our cell phone, who art in everyone’s pocket, Hello B thy Balance, thy Network come, thy Recharge will B done, on credit if not in cash, give us this day our daily TOPUP, and forgive us 4 our missed calls, as we forgive those who give miss call 2 us, bring us not into zero Balance but deliver all our Msgs, 4 yours is the Tower, and all the Network Coverage. AMEN.



COOL FANDA’S OF LIFE



1. Money is not everything. (There is master card and Visa.)

2. One should love animals. (They are tasty too.)

3. Save water. (Drink Beer)

4. Studying is healthy.(So leave it for the sick)

5. Books are Holy. (Do not touch them.)

6. Don’t disturb in the class. (U might disturb those who are asleep.)

7. Love UR neighbor. (But, should not get caught.)

WHERE ARE WE HEADING TO? MAOISTS OR NAXALITES

Millions are caught in the intensified crossfire,


Between Maoists and the security personals;

How many are suffering and losing?

Their beloved Parents or sibling or dear ones’?

Is this an India that has been free for 63 years?

Does India mean anything to them?

Gadchiroli, Dantewada, Jungalmahal!

The hotbeds of Red Revolution,

Truly India’s biggest internal security challenge.



Can these millions over there sing one day?

Can they laugh one day in freedom?

Why life has become a virtual hell in this Naxal Corridor?

No PDS reach, no Ambulance service, still in Dark Age,

No schools, no development, as it is risky,

When the menace will go?



Expose to such situation they are vulnerable and under fire,

If its’ Naxal Bandh everything out of Raod, a Bandh of life.



7 Naxal affected states and 36 districts

W.B, JHARKHAND, 36GARH, A.P, ORISSA, BIHAR, MAHARASTRA



Suffering is not only in killing ?

(That happens because of Naxals or Security Forces)

Who often kill innocent?

But everyday existence has become real suffering,

Because everyday choice of this side or the other,

Brings constant fear and problem.



Both forces use and misuse them,

For anything that they do or even if they don’t,

Women are the most affected,

Forced, molested and robbed by both.



Schools have become military barracks,

The children and youth find no means but join the Naxal Army.

Toting gun against police and others,

It is easy since this is seen by them from birth.



They do realize of being at wrong end,

But by then it’s too late to turn.

Because once in, it’s tough to be out

(Only deaths do part them).



Naxal life as described isn’t glamorous?

No good homes, nor good food,

But living together only with basic needs.



Civilization and their voice have faded in dense jungles,

Unheard and unanswered, the tales of their life stories!

Danger and death the two constant companions of people,

Suras and Asuras of today-the Naxalites or Security Forces,

Governed by two Sarkar- Official by day and Jungle by night.



Oh! Truly sandwiched between! O my People!

The only solution seems leaving the land and their inhabitation.

But to where without the land and homes

No where!! Because it would mean top beg for life



What are the reasons?

Lack of development, social inequality,

A helpless situation, with neglect of Governmental care.

Here it seems 100% true!

Its’ either looting or shooting!!

FIRST DEATH ANNIVERSARY OF BRO. ROSH

Almightily God, Master of the universe, as the earth awakes to the life of a new day, we offer whatever will grow, increase and multiply, whatever will diminish and die; life and death, joys and aspirations of people everywhere; their tears and sweat. Lord, let your blessings descend upon us, heal our wounds of sin, make our mankind a family where love, justice, freedom and peace prevails. Amen.




Dear friends,

we constantly face the duel reality of life and death. The reality of life makes less impact on us as we just flow with it, while the reality of death makes much impact and occasions like these invite us to reflect over some questions like: what is life? And, why is death? I am reminded of a poem,

YOU HAVE A SPECIAL MESSAGE TO DELIVER .

God sends each person into this world;

With a special message to deliver,

With a special song to sing,

And, with an act of love to bestow.

No one else can speak my message,

Or sing my song, or offer my act of love.

These are entrusted only to me.

The message may be spoken,

The song sung, and the act of love delivered,

Only to a few or to all the folk in a small town,

Or people of a large city or even people of the whole world.

But it all depends on God’s unique plan for each person,

To which one might add: The Greatest Gift of God, is the Gift of Life.



At this first death anniversary of Bro. Rosh I feel there is meaning in this poem that is, Br. Rosh did what was God’s unique plan for him. We witnessed him in this Archdiocese of Bhopal as a seminarian and a true son of God’s own country Kerala - delivering the message God had given him- cheerful and happy as he always looked. Because I think he believed in the principle of do it now- “I shall journey through in this life and world but once. If any good that I can do or any kindness that I can show, let me do it now let me not neglect or postpone it for I shall not pass this way again.” His undelivered homily of 22nd Sept ’08 bears witness to this fact- “to show the light to the people in darkness we need not do great deeds or wait for great moments but we can do it through our daily humble acts of life i.e., helping someone in need, forgiving someone’s misdeed, a gracious talk and by enquiring wellness of sick and suffering.”

Truly, nothing great deed to do but simple and humble acts, ways and thoughts flowing from his heart. As a disciple of Jesus he was serious in Jesus’ twin commandments of love of God and love of Neighbor. We all are well aware of his prayerful life and love for priests. Praying for others was his daily food, pious and religious were the nicknames we used to call him. He liked to be called RR- Religious Rosh. Truly he loved God in response to Jesus’ commandments i.e., love your God with all your might, body, spirit and soul. The second commandment of love of neighbor was ever more visible which he showed among us as a seminarian and as an elder brother. Loving and caring for the poor children, sick and suffering animals etc. makes him a good and true neighbor.

Despite the struggles and difficult phase of life, he was ever generous to smile and give himself fully to God as saying goes “do not look at life’s long sorrow, see how small each moments’ pain, surely God will help you for tomorrow, so each day begin again.” I am also reminded of the words of Benjamin Franklin i.e., “a long life may not be good enough but a good life is long enough.” Yes though he lived only 31 years, we all are well aware that he lived it well to be in the cherished memories of ours for long.

His desire to follow Jesus as priest is very inspiring, because he wanted to be a Holy Priest. Often we heard him requesting to pray for priests. Indeed he loved to preach but he could not deliver his first ever prepared homily as he left before he could present it before us, which was based on Jesus the light of the world and how we (his followers priest’ and seminarians) can become the light/torch bearers of Christ to enlighten our own lives and others who are in need.

At this day of his happy memory we pray that he rests in God’s abode and his family members and friends receive consoling peace of God. I would like to end with his words of exhortation in his homily: “come let us walk into the path of Christ and enlighten our hearts and live like children of light and rejoice in the Lord. Amen.”

O Lord, we commend to you Rosh Joseph that being dead to the world, he may be alive to you and whatever sins he may have committed through the frailty of human nature, and you may wipe and wash away with your merciful forgiveness. We ask this through Christ our lord. Amen.

THE EMMAUS JOURNEY/WAY

Our life journey is like the way of Emmaus,




Where Jesus travels with us,


Yet he is like a stranger,


We cannot see him or recognize, yet he is there.






We walk with him always,


But He remains unknown.


We can recognize him, only in the breaking of bread,


In breaking of ourselves and in breaking of our struggles/ pains.


But he disappears then when we rejoice.






Are we not able to discover him in this life?


It’s the greatest challenge,


Our difficulties, disappointments, crosses and problems


All bring Jesus more closely to us.

ME IN CLASS XII $ X

Yet unless we break off of ourselves,


We cannot find him or recognize him.

PRIEST A PRAYER

NONE OF MY CHOICE




As priest we have to act and live

Not the way we feel, think and behave

But contrary, according to the will of God

Discerning the choice of our Master.



It’s not our choice but God’s

It’s not our own work but His

It’s not our wish but His

It’s not we live but he in us.

A NEW VISION 4 US TODAY

It is painful to see today


Our present world order out of tune

With the fundamental aspirations of humanity

Earth is broken up

Into nations which differentiates

Religions that divide

Races which dominate one another

Polarization between north and south poor and rich developed and developing exists



Deep down in our hearts we desire

A better world- united, reconciled and healed

This is the vision of kingdom, Jesus had

As he proclaimed A world marked by right relationship

Of justice, love, peace and integrity



Let’s move towards this fundamental aspiration of humanity

Because we realize today growing need to live in unity

And work in greater harmony

Is we don’t learn to live together in earth

We will exterminate one another

Knowing well that

We have had enough bitterness, bloodshed

Division, pollution, exploitation and manipulations

Let’s become new people

Ley’s start anew

Let’s sow seeds of new life

To sprout in the promise land of a new tomorrow

FACTS

Universe combination of galaxies, stars solar system and planet


Many galaxies constitute a universe

Our universe has about 120 billion galaxies

Each galaxy has about 200-400 billion stars

There are potential 10X500 potential universes



Our universe is just one tiny bubble in a large sea

Milky Way is our solar system

But only earth is suitable for human life

Is only situated in the habitable zone



When ecological concerns are read of earth

Which suits to sustain life; plants animal and human

Earth is the only biosphere that can sustain life

Only earth in this vast domain of universe has life and intelligent life.

DESTRUCTION OF ECOSYSTEM

DESTRUCTION OF ECOSYSTEM




Agony of poor for water, land and sanitation

Enables to him without dignity

Because resources are owned but by few hands



Threat of life from nuclear, chemical biological weapon

From genetic manipulation to modification and cloning



Where’s the splendor of water fall

Colors of toucans

Sacred white snows

Sound of wind on the mountains

Blessings of corn and wheat

Charms of the double helix

And awe of constellations and galaxies

######



ECOLOGICAL CHALLENGES

Are complex signs of the time?

They touch important life and death issues

Not only of human beings but for the planet as a whole



There are complex, multifaceted dangerous changes taking place

Often beyond our common understanding and out of control

It’s a huge social impact, to physically alter face of earth



A solution lies not only in scientific technology

Or economical, political and military means

But a new way of life, a new spiritual attitudes

A new responsibility and hope of accountability



All will pay the price

Poor and downtrodden and the rich

From diseases, displacement, global warming and climate change



Philosophy of growth promote standards of living

ga consumers

Promise better access of heath education and reality

Earth spirituality, green movement, sustainable development

@@@@@@@



If we don’t’ attain environmental stable society soon

Environmental destruction and economic decline will boon

It will result into downward spiral of social disintegration



Planetary health is a huge threat

It has religious and scientific dimension

To safeguard and cherish the environment



This envi- concern challenges us Christians

Our belief

Our comfortable life style

Our conflicts between demands of poor and of nature



To strive to safeguard the integrity of creation

And sustain and renew the life of the earth



If we really desire to pass on the earth in good shape tour children

Then why do we not act on this desire!



Be committed to life in loving relationship

Confront the conflict of exploitation of people. Earth and resources

Explore alternatives lifestyle for marginalized and poor

Challenge, empower people to discern god’s evolutionary place for universe

ECO-SENSTIVITY

Ecology affects all work of our lives

Social, economic, political and religious

If there is life, it is in man and creatures

And they live only on earth

Only here they exist, survive and flourish

If earth get destroyed

We have no place to survive

Nor moon, nor mars nor any planet can help us



Because human are part of the evolutionary chain

Related to all forms of life

Here nature is no longer is an object

Mother earth sister earth Gaia and so on



$$$$



Creation is image of creator god

Cab be unguided creation god is an irresponsible being

Who creates and leaves it to run its course

Guided creation like puppet show master every movement

Risk taking creation he participates and shares the fate

From within and from below

In history, immanent, yet transcendent

Like pantheism (is everything) and panentheism (in everything)

GANDHI AND ECOLOGY

Gandhi never did speak of environmental ciriss


But he practiced it in deeds

His whole way of life was an embedded eco-centric



He opposed waste of natural resources

And anything which upset the balance the natural environemtal

Voluntary restraint from use of things beyond minimum needed

Took small meals of nuts and fruits (fasting habits)

Had daily morning prayer and absolution

Observation of silence

Morning walk

Self cultivation



All truly in tune with natures care and call

We need change,

A change in our relationship to nature and earth among ourselves.

With new visions, attitudes and values in uniting ourselves to the cry of the time

COMPARISON WITH THE OLD

Enlightenment was a period when creativity flourished


freedom were demanded

but we still need enlightenment

to receive light of ecological sensitivity

to dialogue with ecological message.



Our anti-ecological attitudes

The practice of dominion

Thought of master piece of creation



Lord gave us Sabbath after six days of work

To break, leisure and to relax

And cycle of justice, for land to get reordered

This was true relationship between man and earth

It renewed the earth and the human society



In him we live and move and have our being (*acts17:28)

God is all in all (1cor15:28)

In the world, around, above the world (en-, peri-, hyper cosmic)

Sun, star, fire, water, wind, dew, cloud, rock, stone all is god.



Let’s use environmental rhetoric

Romanticize nature

Speak of trees, birds, animas, landscapes

Rivers, mountains, blue, green, green valley

Clouds and water, sea and fishes.

WOMEN AND NATURE

Man dominates over creation (earth) and also women


Exploitation for needs and for satisfaction

Has thought and used as object for pleasures

Patriarchy truly has gone wrong.



Both women and nature

Are caring and nurturing life giving

Both against their wishes

Is raped at a pace man only knows



Harmony with nature is com-pended

We must be in tune with the environment



Is human salvation p[possible after death?

Today we are in need of salvation

From groaning of humankind, against survival

Is Life on earth itself is not taken care

Who what’s hell care about the heaven and salvation



If our future generation have no existence or survival

Do our religions still teach the salvation somewhere?

For salvation human are required

And human exist only on earth

But if we don’t safeguard earth

We don’t requires religion to preach

Therefore let’s stand up for the cause of earth

And associate in efforts to survive it

^^^^^^^^^^^^^^^^^^

Christ came to teach us kingdom

Kingdom on earth

But do we can

Without earth

Where will our kingdom be?

Then which and when will gone our priestly ministry?

HUMENS AND ECOLOGY

We have proved Satan of earth and not angel of earth


Therefore earth decides to get rid of us

If our senseless and demented behavior continues

Annihilation of human species is prone to happen



Our fate lies in our response to be angels of earth

Its bases on our relatedness, collaboration and solidarity to sister earth

Our living on earth must be with response of compassion and love



The life on earth human the macro orgasm

And water, plats. Flowers and fruits

Animals, birds, fishes are our companions



Let’s Rediscover our earthly root

Nourish our own identity

Rebuild radical communion with the earth

Express the tenderness of the earth



Because earth is our common house

Here we live and here we die

It takes care of us, conserves us

Love it and respect as sons and daughters

To our mother earth



&&&&&&&&



Cry of the time, of the mother earth and the sign of the times

High wind, fire risks/ fire storms/bush fires

Tsunami, floods, hurricanes, rise of sea level

Famine, drought and climate change



Has nature become our Enemy?

The unthinkable we must think

Unimaginable we must see

Unspeakable we must speak

Unbearable we must weep

*************



It is a crisis of the earth

Has become a crisis of god

A crisis of human beings

And a crisis of other creature as well



Crisis is an opportunity to rethink

A change to bring in

A new relationship to build

An effort to respond

A New consciousness, attitudes and new praxis

Leaving past cometogether for survival



Now salvation of other creatures and human beings

And salvation of earth is the only solution

And in this is the future of humanity and others



So what to do?

Let’s engage in the causes of the environment

In social justice movement

Leave aside our greed and competition based system ofego

Reduce the consumption pattern



Because earth has its own rhythm

To carry us as mother in its womb

If we don’t fit in it we are sure tom be aborted.



The root of the crisis is greed

Because we love money, the root of all evil

So it’s for the ecological crisis

Result of violence and aggression meted to earth



If god created everything

And handed us as stewards

How’s that we forgot our duties?

If Christ is present in all things (colo. 3:11)

And we worship Christ as Lord and Master

Have we missed Christ in creation?

If god reveals himself in creation

Are we blind to see his works?

BEYOND EARTH VIEW FROM ABOVE

The tiny blue planet has life (life, death)


Love joy tears and history art

A celestial body

Among 8 planets of solar system

The 3rd planet in vast cosmos

Part of billion of other suns in our galaxy

And among billions of other conglomerations of galaxies

A tiny segment of Milky Way



If homo (human) comes from humus (fertile soil)

And Adam (child of God) from adamah (life giving earth)

Humans are truly sons and daughters of the earth

How much we are attached to it?

We feel, we think, we love and we worship

Without earth we cannot think of our existence



Earth survives on the photons of sun

Which serves as food for plants through photosynthesis

Using co2 and giving us oxygen to be alive



Therefore earth truly proves to be great mother

Life giving mother, life sustaining mother.



Human body has 71% water and 3.4% of saline in the blood

So is earth with 70% of water in it and 3.4 % of saline water

Climate refugees

As we have entered the new millennium


What is unfolded and signaled?

A looming disaster, a crisis,

Truly, the earth is challenging us today?



Loss of Human life, property, animals and birds

Homes and habitat, land species and ecosystems

Death, extinction and survival

We wonder what is wrong.



Climate change, rise in sea level

Wave of migration we become climate refugees

Now challenges hover over our earth to the extend of its survival

Reasons we know- our greed, our progress and of course carelessness,



It’s a global issue, a moral issue and ethical issue

Needs communitarian response and individualistic changes

A call each one do ecological thinking or reading

Is this result of domination or exploitation?



Without earth can there be heaven?

Because no human survival seems possible

A few decades more and gone

The human inhabitation on earth.



Floods and fires, rains and storms

All death dealing never life giving

Is our habitat hospitable or hostile

Let’s hope a better promise of new tomorrow.

CALLED BACK TO THE ROOT ......some eco-thoughts

The voice of creation, of creator


Confronted by consumption

Cowardice and stupidity

Cruelty, indifference and degradation



We need to support life

Born and unborn; human or animal,

In the name of God the father, Son and Holy Spirit

Who gives us his goodness?



Bread to eat, wine to drink

All that is product of the earth

Truly, mother earth to survive us

Which human hand works on?

And Christ makes this own

Body and blood sacrifice for us



Among constellations and galaxies of stars

Planets and heavenly objects

Cosmos a whole but earth is unique

Where we live and where Christ incarnated



Christ is in all and all in Christ

Christ is the author of cosmos

Sent as gods’ incarnate love to earth

Born among animals in a stable



Christ born- bloody and screaming

And he died – bloody and screaming



Giving us –his body and blood

In Eucharist, his lasting gift



A gift which is life giving

A gift that is uniting humanity

But today where is this life given and unity shown

Because there is abortion – the biocide

And more there is geo-cide destruction of human life form

Ruining the Earth.









Good creation willed by God

And found good by God

Come and question us and teach

Creation is created by Abba Father

Therefore his will must be done in heaven and earth

But do we concern this?

‘Praise the lord’ is not enough

Nor ‘alleluia’ and mass is enough?

We must confront forces of dearth

And become authors of life.



Among humans and more among creation

Therefore we need to return to the roots?



There are problems that threaten our planet

Issues of poverty and human exploitation of others

Therefore a call to live values of gospel.

A challenge to live, full Christian way.



Master of creation

Chose us humans to be co creators

To complete the creation to full potential

How did he respond to this call, the divine plan.



Great intelligence humans received

Great invention, discoveries he makes

But the co creators went mad

As he created bombs Nuclear,

And chemical weapons

Biological warfare etc.,



A blasphemous act in the face of creator

At a point to destroy life on this planet

Hindered and thousands times

What an act human have done

Can you repent from this sin?



Beautiful mountains, the waters

Tree and birds, sea fishes and whales

Sunrise and sunset rain and fog

How splendor is the act of creation



Christ came and taught two commandments

Love God and your neighbor

With al heart, minds and strength

He taught- God is father of all

Humans of all cultures, races and tongues

Colors and creed and nations

Therefore we all are brothers and sisters in blood

Because Christ shed for us all his own blood



But what is the state today

More than 2/3rd of human race is living in subhuman condition

Of hunger and destitution i.e., living life like animals.

20% of human race, consumes 80% of the earth’s resources

But, 80% of human race survives with just 20% of the earth’s resources.



Injustice at international level

Mostly in 3rd world countries

There are news of people being killed

Of the human right violations

Of hatred shown and injustice done.



Creation continues even today

Though we fail to recognize them

In reproduction of plants and animals

And human race above all



The spirit gives signs of hope

Against stockpiling of nuclear,

Chemical, biological weapons

Millions die yearly and miseries continue

Yet arms sale and race continues

To promote self interest in the name of peace.



With millions suffering economic misery

That’s true because 2/3rd of humanity lives in sub-human condition

Of hunger and destruction



We had a responsibility given by God

As co-creators, to safeguard earth,

But, we are destroying nature

Though capable of transforming barren wastes to fertile land

We are proud of creating deserts.

KARMA FEAST SOME LIGHTS....

THE KARAM FESTIVAL OF THE ORAON TRIBALS OF INDIA: A SOCIO-RELIGIOUS ANALYSIS


Festivals are significant and essential to community living and understanding. A festival moves from being a mere occasion to observance of deep rooted traditions and customs of community living. It is a widely accepted fact that the festivals, which are woven into the cultural and social fabric of life also become a medium to understanding, especially with reference to a country like India, the quintessential ‘Indianness’, as it is through their institutionalization that one begins a process of understanding the traditions, the legends and the parameters that led to the birth of a particular festival or festivals. A festival can have a social base or a religious base but when it comes to a country like India, the social factors invariably get infused into the religious factors and give the festivals a unique sacred cover and fervor.


Scholars have invariably identified the secular and sacred aspect of festivals. The festivals without doubt are ‘an occasion to wear new clothes, decorate houses, sing hymns, let off fire works, prepare special meals and exchange good wishes. They may have a religious meaning or be associated with a particular season, but be it in any part of the world, the festivals have much in common, for the joy of living and gratitude for nature’s bounties are universal. The festival is a periodic religious celebration or series or performances of a certain kind, often held periodically.’1


Although the ‘essence’ of most of the festivals is religious, that is, the veneration of various gods or deities, the social aspect, which is the most visible aspect of a festival, is equally significant, which can neither be denied nor overlooked. All festival observances culminate in the general and collective merrymaking, invariably marked by greater social interactions and exhibiting of fine dresses, sharing of delicacies, which now have taken a wider berth through the coming up of exclusive shops or centers catering to the specific as well as mixed public of urban, semi-urban and rural areas. These occasions, moreover, become an outlet for the release of psychological tensions and worries that otherwise bog an individual down and stunt their move towards peaceful existence and bliss.


All festivals, whether tribals’ or the non-tribals’ are important in terms of conducting an anthropological study or analysis of the socio-religious life of the community. It is through the medium of festivals (only) that one gathers information about the value systems, beliefs, morals, ethics, and family and community organization and also constructs the identity of the community. It is with serious concern that one approaches the study of tribal festivals as these festivals are at risk of extinction through the various modes of cultural transitions or transformation to the styles and manners of the dominant non-tribal communities.


The Karam festival of the Oraons falls within the socio-religious domain. The Karam festival is classified as an agriculture festival. In this sense, it is highly symbolic as it is also associated with the idea of ‘productivity’ or ‘fecundity’. The idea of fecundity applies to the agricultural produce or crops as well as to the recently engaged girls of the village who venerate the Karam deity residing in the Karam tree. Thus the Karam festival also becomes an occasion to petition God for perpetuity of the clan or community through the fecundity of the participating girls of the village. The Karam festival also becomes a motif because the communitarian fervour is invoked and enforced through the sacred and secular observance of it.


The Karam festival is celebrated usually on Bhado Ekadashi, on the eleventh day of the bright full moon (Purnima) of the month of Bhado (August-September). The Karam tree, scientifically called Nauclea Parvifolia is the center of the proceedings at the festival. The preparations, for the Karam festival, start around ten or twelve days before the festival. The girls, who wish to participate in the festival, sow barley in their homes. They keep it inside their homes, in shade, away from direct sunlight. They also sprinkle water mixed with turmeric over it due to which the germinating barley acquires a golden yellowish tinge and looks beautiful. The idea behind this ritual is to revive in their memories, the day of the ‘great escape’ of the Oraons from the enemy tribe Cheros in the Rohtas fort in the Shahabad district of Bihar. The whole process of germinating barley seeds is a ritual and so is replete with the singing of songs to the germinating seeds by the girls of the village who keep watch over the germinating barley like mothers watch over their children. The barley or jawa in the pot is an image of the impregnated earth (or the womb of the earth) fertilizing the jawa seeds and producing shoots or jawa flowers. The image is extremely pertinent in the context of the Karam festival. During this period, the girls participating in the festival abstain from consuming non-vegetarian food to maintain the auspiciousness of the Karam festival.


The morning of the Karam festival, starts with the women pounding rice in the dheki2 or a wooden implement to obtain rice flour. This rice flour is used to make a local tribal delicacy, which can be sweet as well as salty. This delicacy is cooked in the morning of the Karam festival for consumption, and shared in the neighborhood thus also fostering community fervour.


In some villages as in Ghatha, Gumla, in Jharkhand, prior to proceeding to the forest to cut the Karam branches, the girls as well as boys, observe the ritual of ‘Jimma Cheena’, which in Kurux means ‘giving the responsibility’. The Baiga or the tribal priest hands over the essential ingredients such as a handful of white arwa3 rice, white thread, a little sindur (vermilion) and a white egg required for the ritual of ‘suta bandhana’ ( or tying the thread) in a leaf. Through this ritual the Baiga entrusts the group, with the sacred responsibility of the ritualistic cutting of the Karam branches. The youth are the upholders of the Oraon customs and tradition. It is up to them to perpetuate it or put an end to it. This ritual symbolizes the ‘passing of responsibility, tradition, and wisdom from the old to the new.’ The youth after this proceed to the forest where the Kattari or the one who is supposed to cut the Karam branches, first goes to the spot, which was marked by the ancestors as the place, which has a Karam tree in its precincts. He begins the ritual of ‘suta bandhana’ by placing three small stones of equal size in a row. Thereafter he ties a white thread around the three stones three times. He then puts a ‘sindur tika’ (or anoints with sindur) on each stone, places an egg in the centre and sprinkles some arwa rice on the stones. After reverently bowing his head before the three stones, he picks up the egg and throws it away towards the direction of the rising sun. This ritual of suta bandhana is carried out in two places. Here, the white color of the suta or thread stands for purity. The number three is significant in the Oraon universe, as it stands for the invocation of, in hierarchical order - God (or Dharmes), whose holy name and blessings at the beginning of all auspicious occasions is important; the ancestral spirits, without whose approval and beneficence any auspicious activity can be ruined; and Panch, the elected representatives of the community, entrusted with the general welfare of the tribal community.


The Kattari’s tying a white thread around the three stones symbolizes offering of new clothes to the three signage thereby expressing reverence, honor and love for them. The anointing of the three stones with sindur and sprinkling a little white arwa over them also symbolizes reverence for the three objects of worship by which their blessings, benevolence and goodwill are also sought by the Oraons. As mentioned earlier, the white color of rice and the ‘parboiled’ quality of rice stands for ‘pristineness’, which is maintained in the ‘offerings’. An egg, generally, symbolizes life but a white egg symbolizes purity of life, so here, in the performance of the ritual, it becomes the highest form of sacrifice as there is no shedding of blood, which usually characterizes a fowl or any other animal sacrifice. The direction of the rising sun is equally important in the tribal universe. The direction of East, for the tribals, stands for hope, life, prosperity and well-being, so they face east while propitiating the deities. During a marriage ceremony also, the couple are made to face east before committing themselves to each other for ever. In the tribal theology, God or Dharmes is a kind figure, who has therefore been called Biri-Belas, which, in Kurux, means lord of light. This comparison of Dharmes with Biri or light or sun is not without reason. The sun is a traditional symbol of hope and happiness. Its rising brings the dark and dead earth to light and life. The elements and beings of nature rejoice under its warm and kind rays. The sun also, in this sense, becomes a symbol of life saving energies. The act of offering or suta bandhana is thus completed in accordance with the dictum of the ancestors who had done this earlier and made it binding upon their progeny.


The group thereafter goes towards the Karam tree and amidst much singing; the Kattari anoints the tree with sindur, sprinkles some arwa rice on it, bows to it and climbs the tree. Since the Karam after the preliminary ritual acquires the status of a deity, the ‘sindur tika’ that is applied to the tree symbolizes welcoming the Karam in the community with reverence and honor. Sindur, in the Indian context, is treated as a substitute for blood; it is suggestive of life, it is auspicious as its application unites two people together in love. In an Indian marriage ceremony, sindur is applied in the parting of hair of the bride by the groom. The bride responds by putting a ‘sindur tika’ on the forehead of the groom. This gesture sanctifies the union of the bride and groom. When it is applied to the Karam Raja, it symbolizes love and affection for the deity.


It is also crucial that the Kattari cuts the Karam branches with one stroke of the axe, as the festival is a ritual and sacred, therefore utmost care is taken to cut healthy, disease and worm free branches with just one stroke. The branches should not bear many strokes and thereby get ‘defaced’ or ‘damaged’. It is equally important that the girls standing beneath the tree catch the branches in mid air. They should not touch the ground. The idea of ‘pristine’ or ‘pure’ branches is maintained here.


After this the group proceeds to the village, to the Baiga’s house singing, dancing and swaying the branches over their heads. They reach the Baiga’s place where the Baiga receives the Karam branches by washing the feet of the Karam deity with water, and anointing the branches with sindur. An example of this tribal ritual of welcoming the guests by washing their feet, interestingly, is also found in the Hindu Mythology - The Ramayana, where Nishadaraj, the tribal chief welcomes the Aryan Prince Rama by washing his feet.


It is customary for the Karam to be received by the Baiga first as the tribal belief is that many spirits come along with the Karam. So the duty of religious priest is called for, to intervene and protect the village from any kind of malevolence at the hands of the spirits.


The Baiga also offers hadia or rice beer, which is a cultural artifact, to the party. The group dances outside the Baiga’s place for some time, and after placing the branches on the roof of the Baiga’s house departs for the night. These branches have to be watched over the night by the Baiga against stealing by the anti-social elements. These branches represent symbolically the issue of the girls participating in the ritual. So stealing of the branches would mean depriving the girls of their issues, which in the tribal society is equivalent to ruining the totality of the family.


In the morning, with the cock’s first crowing, the branches are taken in a procession to the village akhra4 amidst much singing and dancing, and installed in the center by the Baiga. The center position of the Karam is symptomatic of the ‘centering’ of the Karam in the lives of the tribals. It is a motif as it constructs the socio-religious life, identity and existence of the Oraons. It also serves as a reminder of the ‘great escape’, so it is accorded the ‘center’, the prominent position in the akhra, as in the lives of the tribals.


It is very interesting to note that the Karam festival propounds fecundity of both the girls and crops or land. In other words, the tribals’ family as well as the fields should be brimming with abundance as both are important elements in the tribal universe. The fecundity of both is essential in the tribal world as they are signifiers of ‘abundance’ and happiness in a family and community. These two, if, infertile can cause pain, unhappiness, misery and lead to the ‘destruction’ of the family and community. The ‘honor’ of both is protected zealously. Both are symbols of life. They provide nourishment and sustenance to a family and community. They can make or mar families. Wars or battles are fought over acquisition of them. In the semiotic universe of the Karam also, they are significant elements.


In the larger context, the Karam is the signifier as well as the signified. It forms the culture as well as the society. When it acts the signifier it indicates its position or status as a socio-religious function in the Oraon society. It is the medium for the convergence and the existence of the community and the construction of the identity of the Kuruxs. It enables the development and convergence of the tribal consciousness to a single unit, through the motif of the Karam. As the signifier, it is a festival which allows the tribals a social and cultural cohesion thereby promoting harmony, and fraternity among people. It is an occasion where people forget their sorrows and miseries with a cup of hadia.


As the signified, the Karam is the reason for the existence of the Oraons. It is the identity, and the tribalism of the Oraons. Therefore it has a sacred space in the Oraon universe.


The Baiga begins the ritual worship of the branches by lighting a ‘diya’ (an earthen lamp) and placing it at the feet of the Karam deity. He anoints the branches with sindur and sprinkles a little white arwa rice and hadia at the feet of the Karam deity. With this, the installed Karam branches thus transmogrify into the Karam deity who is then lovingly called Karam Raja by the girls and boys.


The veneration of the Karam branches is also seen in the very act of the picking up of the fallen Karam leaves during the carrying away of the Karam branches to the akhra. These leaves are later immersed in the village pond or ‘don’ or low land in the village, with the three Karam branches, by the girls who touch the ground with the Karam branches, three times, facing east.


In some villages, after the installation of the Karam branches, the Sarna5 community begins the incantation of the Karam prayer6, which in Kurux is:


Maia Dharme kiya em, Nighai khann hurmi iri, Emhai khann mala iri,


Akkam balkam adin samrhake, Nin hurmi samrhake.


Translation:


‘Dharme (God), thou are above and we below. Thy eyes see everything. Our eyes don’t see (spirits). Things we have inadvertently omitted, do thou make up, do thou control everything.’


The Karam prayer like other prayers is petitionary. It is a prayer to the Supreme Being Dharmes to bestow peace, prosperity, health and happiness upon the tribals. Through this prayer, the tribals ensure the well being of their households. The prayer also acknowledges that Dharmes, who is above sees everything that happens below. He controls and regulates everything upon the earth. Man is a puny creature, totally helpless without Dharmes’s beneficence.


Nature as always forms an integral part of the Oraon life. So the Oraons turn to nature for the better regulation of their lives. After the completion of the Karam prayer, the incense sticks are put at the feet of the Karam deity. The ‘fasting’ girls go to their respective homes to break their fast with rice bread and other delicacies prepared on the occasion of the Karam festival. They return soon after all dressed up with their ‘Karam dowra’ to hear the Karam katha (story) from the elderly story teller. With the ritual of the ‘dressing up’ of the participating girls in their fine white sari with red border, which is an ethnic wear of the Oraon women, the image of Karam as the ‘bridegroom’ is enforced. So the girls are ready to, symbolically, receive their groom, which is the Karam Raja, through participation in the Karam rituals. The observance of this ritual is a little similar to the ritual of Karva Chauth where the married women observe fast and later, after offering argh or worship to the moon, break their fast. In the act of ‘offering’, the surrender of the woman to the Eros in her, which is associated with the moon, is suggested. It also symbolizes being in touch with the depths of one’s being.7


In the Karam festival, the girls’ thus dressing up to receive the Karam in their midst, waiting eagerly and jubilating enforces the idea of their being in touch with their deepest desires, which are for the simple tribal girls - a good husband and healthy progeny, in short domestic felicity.


The Karam dowra, which is a very important element in the veneration of the Karam deity contains a little white arwa rice, white thread, jawa (barley shoots), chiwra,8 a fresh green cucumber wrapped in a new colored cloth, a diya or an earthen lamp, flowers, leaves, sindur, a little water in a leaf cup, a little milk in a leaf cup and a little hadia or rice beer in a leaf cup among other items. All these items are undeniably symbols of life, of sustenance, and of fruitfulness. The idea behind placing the dowra at the feet of the Karam Raja is also symptomatic of invoking Karam Raja to bless the girls with fecundity, good life partners and healthy progeny, the symbols of which are kept in the dowra especially the cucumber, which, according to the tribals, stands for a child.


The narration of the Karam story is a ritual in itself as it ensures the narrativization of not only the Oraon history, but also of the Oraon traditions, customs, rituals and identity. The Karam festival, from this moment, stops being an ordinary festival, but becomes a performance, a ritual, a means to understanding and emphasizing the Kurux identity, which is at the core of the observance of the Karam festival.


The Pahan or the story teller begins by dropping a leaf cup full of hadia on the ground thus announcing the beginning of the narration of the sacred legend of the Oraons, which also serves as the origin myth of the Karam festival and also serves to propound the ‘Karam dharm’ or duty of the Oraons.


The Sacred legend


In the ancient days, the Oraon tribals were well settled in Rohtasgarh in Shahabad district of Bihar. They had established themselves well and were flourishing and prospering under a loving and caring ruler. Their kingdom was well fortified and strong against any form of attack from the enemy. But they were unaware of the designs of the enemy tribe Cheros who had become envious of the Oraons’ peace, prosperity and progress and were looking for an opportunity to attack and break into the Rohtas fort. They attacked the fort many times, but suffered a humiliating defeat each time. So, they connived with the milkmaid, who was the only person allowed inside the fort, to supply them with information regarding the habits and customs of the Oraons and also the loopholes in the fort. The milkmaid frequented the fort and had knowledge of the rituals, customs and habits of the tribals. She told the Cheros about the Oraons’ traditional festival Xaddi, on which occasion the Oraons men were wont to drink heavily and revel, forgetting all their cares, worries and responsibilities. So the day was chosen and the plan was laid to strike the Oraons when they would be most vulnerable. The Oraons in keeping with the traditional norms celebrated Xaddi with much feasting and revelry. At the end of the day, they were heavily drunk and fell into deep slumber. It was at this time, that the enemy attacked the fort. But the brave and resourceful Oraon women, under the leadership of Princess Sinagi, perceiving the grave threat to their existence and identity immediately dressed up as men and taking up their rakes and pestles countered the enemy and defeated them not once but three times. The enemy, unable to stand the bold counterattack, quickly retreated. They upbraided the milkmaid for deceiving them about the Oraon men’s vulnerability. The milkmaid told them that the fighters were not Oraon men but Oraon women disguised as men. The weapons they had used were clearly weapons of women. The milkmaid also told them that the Kurux men normally wash their face with one hand, while the women use both hands to wash their face. And, if the Cheros keep a close watch on the Oraons, especially when they are washing, they can easily find out the truth. The enemy felt incensed by this insult at the hands of the Oraon women and with renewed aggressiveness attacked the fort again and this time succeeded in dislodging the Oraons from there. They entered the fort and started massacring the Oraons. The Oraons, unable to counter the attack, were forced to escape through the secret underground passage into the forest. They ran until they reached a cave well hidden with the dense growth of trees. They took shelter there and thus saved themselves from their persecutors. The enemy pursued them and combed the whole area but could not find them. When the enemy had gone, the tribals making sure that there was no more danger to their lives, came out of the cave and started inspecting their surroundings to see what had saved them from the enemy’s gaze. They saw that there was a huge Karam tree with thick clustered leaves growing at the cave entrance. The branches of this Karam tree were hanging over the cave opening, thus, obscuring the cave fully from the notice of the enemies. There was a thick and dense growth of Karam trees around the cave. These had completely obscured the cave from the notice of the Cheros, and had thus saved the Oraons. The Oraons bowed to the Karam tree in all reverence, according the tree, the status of “Raja”. From that day, the Karam tree became for them, an unforgettable symbol of God’s love and mercy. It had saved their life, and so, they accorded it, the sublime status of Raja, of king, of a deity to whom prayers could be addressed and blessings sought. The king of the Oraons declared a special day of veneration to the Karam tree. This moment marked the birth of the Karam festival of the Oraons. The month of Bhado was chosen to offer gratitude to the Karam Raja for his unending bounty and blessings.


The Oraons inhabited the cave for many years and during this time of confinement in the cave; they fed on forest produce, wild fruits, and whatever else they had carried with them while fleeing from the fort. On the day of the veneration of the Karam inside the cave, the tribals had used ‘jawa flowers’ to worship the Karam. These jawa flowers were nothing but the tender barley shoots that had sprouted from the seeds fallen inside the cave. Due to moisture in the soil, the barley seeds had germinated. They had attained a yellowish tinge due to the lack of exposure to direct sunlight. As the fear of the enemy had prevented the Oraons from venturing far away from the cave, in search of flowers and fruits, they used the jawa flowers to adorn their hair and offer to the Karam Raja. Later, the same jawa flowers were carried away by the Oraons as mementos, along with the Karam branches. Both the symbols were reminders of the great escape and the ‘savior’ of the tribals.


The Pahan after the narration of this sacred legend or the origin myth of the Karam festival begins the story of Karma and Dharma, from which, the Oraons learn about their ‘Karam dharm’ or their duty towards the Karam.


The Tale of Karma and Dharma


Many years after the great escape, there were born seven brothers in a family of the Oraon tribals. The eldest brother was called Karma and the youngest brother was called Dharma. They loved each other very much. Their family was one of the affluent families village and they had no want. But, over the years, their economic condition started deteriorating and the men of the family decided to move to other villages in search of better prospects. They traveled from one place to another, engaged in trading business and gradually earned a lot of money. After earning to their hearts’ content, they started contemplating returning home. A long time had elapsed and they felt homesick. So they decided to return to their village and home. They set out for home with their bullock carts and loads of gifts for families, relatives and friends. After traveling for many days they reached the borders of their village. They sat down to rest before resuming further journey and besides, their bullocks were very tired. The eldest brother Karma asked his youngest brother Dharma to go ahead and inform the family of the brothers’ return so that necessary preparations may be made to welcome the brothers. It so happened that this very day was the occasion for the observance of the Karam festival and the whole village was busy in celebrations and revelry. They were doing their duty or their dharm towards ‘Karam’, their savior. When Dharma reached the village, he discovered the whole village reveling in the festivities of the Karam veneration. All the people including the brothers’ family were fully engrossed in singing and dancing around the three Karam branches installed in the center of the courtyard. Dharma was so taken in by the scene that he forgot all about the assigned duty and joined in the veneration and merriment. When Dharma did not return, Karma got worried and sent the second brother to find out about Dharma and to inform the women of the family of their return. The second brother, too, got busy in the Karam festivities and did not go back. Then Karma sent the other brothers, one by one, to find out the whereabouts of Dharma and the other brother, and to also inform the women of their coming. When the sixth brother did not come back, Karma got very worried and decided to go and see for himself what was keeping his brothers. He reached the courtyard and witnessed the people including his family completely lost in singing and dancing. This ‘neglect’ by his family infuriated him so much that he became mad with anger and in a fit of madness uprooted the Karam Raja and cut the branches into seven pieces and kicked and threw them away in the cow dung pit with full force. From this very moment, luck, happiness, and prosperity turned away from him. The Karam deity went beyond the seven seas and ill-luck found Karma. After his anger had subsided a little, he went back to get his bullock carts, but to his dismay, found all his valuables and bullocks stolen. He came back to his house only to find it all crumbled and his family afflicted with numerous maladies. His crops also failed in the subsequent years and he became a poor, miserable man, while his brothers continued to prosper and progress. Finally, after a prolonged suffering, he came to his senses and realized the gravity of the insult he had meted out to the Karam Raja. Advised by his brother Dharma, Karma set out in search of Karam Raja to beg forgiveness for his act and to plead for mercy. On the way Karma met a woman, who had thick grass growing on her head. When she learnt about the destination of Karma, she requested him to ask Karam Raja to provide her with a solution to the problem of thick growth of grass on her head. Karma promised her and moved ahead. He met another woman, who had a wooden stool stuck to her bottom which no amount of exertion could dislodge. She also requested Karma to plead to Karam Raja for a solution to her problem. Karma promised that and moved ahead. He met another woman, who had a stone grinder hung around her neck perpetually. She had tried to take it off but had not succeeded. She also requested Karma to ask Karam Raja for a solution to her problem. Karma promised her and moved on. He came across a professional Chirkutta,9 the ‘chiwra’ maker, who complained that he could not make chiwra as whenever he used the dheki to make chiwra, the chiwra became powder. The chiwra (ideally) should be flat. He also requested Karma to ask Karam deity about providing a solution to his problem. Karma promised that and moved on. He faced more difficulties as he could neither get anything to drink nor to eat since nature had also turned against him. With a penitent heart he continued his journey and soon came across a huge sea where he was blessed with the presence of the Karam deity that was resplendent in complete dazzling glory. Since Karma was so overcome with repentance, the Karam deity forgave him and on his prayers gave him three branches to take home and venerate. The Karam Raja decreed to Karma about the ritual worship of Karam festival on the eleventh day of Bhado Ekadashi every year. It also blessed him by returning all his wealth and property. Karma requested the Karam Raja for the answers to the questions that the people on the way had asked him on his tortuous journey. The Karam Raja replied that the first woman with the thick growth of grass on her head should cover her head in front of elders as a mark of respect. The second woman who had a wooden stool stuck to her bottom should not sit in front of her elders and in places where her older-in-laws sit. She should show due regard to her elders. The third woman should stop being selfish when her neighbors ask her for the stone grinder. She should learn and generate community sharing and fraternity. The professional Chirkutta whose chiwra used to become powder should stop being corrupt and greedy.


The Karam deity’s blessings also fostered a connection between Karma and nature as he got food to fill his hungry stomach and water and milk to quench his thirst. After reaching home, Karma dutifully installed the Karam branches in his courtyard and venerated the Karam Raja with his whole family. His family was blessed by the goodwill of the Karam Raja. They became well and in subsequent years prosperous, wealthy and happy.


After the ritualistic completion of the narration of Karam story, a little chiwra with a slice of cucumber is distributed to the people gathered around. The young cucumber is given especially to the older males. The slice of cucumber is referred to as babu, which stands for a child in the Kurux vocabulary. Treated as a guest of honor in the Karam feast, it is welcomed as one would welcome a human child. A child as always is a welcome guest in any community. Its arrival is awaited with anticipation and welcomed with happiness. It symbolizes the continuity of the family and the tribe.


The boys of the community are offered jawa flowers by the participating girls, and by this act of offering it is hoped that the fraternity as was present between Karma and Dharma will be nurtured and strengthened between the girls and the boys.


Then the jubilation begins. With a leaf cup full of hadia to drink, the simple tribals forget all their fatigue, worries and tensions in life and vivaciously fulfill the decree of the Karam Raja, which is the observance of the Karam festival with the ritual of dancing and singing.


In the evening the Karam Raja is placed in the dowra after its feet have been washed and taken in a procession to the ‘don’ or low land for the immersion by the girls. It is immersed into the pond by the girls after a final act of reverence that is by bowing the head and touching the ground with the branches three times.


The ritual of Danda-Katta


Sacrifices are an integral part of the tribal life, more so in an Oraon’s life. Sacrifices, which essentially and inherently are perceived as belonging to the religious domain also explain and elaborate the social and cultural beliefs and values of the community. And offering of sacrifices – the most solemn acts of worship become an important means, for the tribals, to declare their allegiance and devotion to the religious polity that they belong and adhere to.


The Oraon tribals of Chotanagpur consider Danda-Katta as a symbol of supreme ritual sacrifice. It is performed in every Sarna household ‘at every venture of social consequence -feasts and festivals, at the commencement and successful completion of important undertakings such as the beginning of a new work, reploughing for sowing, harvesting and hunting expeditions. It is also performed for many private needs and occasions.’10 It means much to the tribals as it symbolizes the totality of original Kurukh religion and is considered the most ancient form of worship of God of the Kuruxs. Through this ceremony, Dharmes is acknowledged as the Supreme Being and thanked for all the blessings that he has bestowed upon the tribals in the form of good crops, cattle, healthy progeny and for interceding and ensuring lasting bliss, prosperity and protection from numerous evils, sickness and misfortunes. The ritual of Danda Katta is known by various other names also like Palkhasna, Danda Rengna, Bhelwa Phari and Bhakh Khandna.11


The Danda-Katta ceremony may be performed in every Sarna household during the Karam festival.12 The Danda Katta is a means of preventing the evil eye from harming the peace, progress and well being of the household.


Danda Katta literally means ‘Danda Katta’, where ‘danda’ means a ‘branch’ or symbolically a ‘line’ or semiotically the ‘threshold of the house’ and ‘katta’ means ‘crossing’ or ‘to cross’. To elaborate, Danda Katta means a line, which theoretically, ideally, should not be crossed. In the context that we are speaking of, Danda Katta symbolically prevents the evil or evil eye or malignant forces, from crossing the threshold of the house. Danda Katta, incidentally, also becomes a means of finding out if that particular house has any evil eye upon it.


The purpose of Danda Katta requires the Pahan who officiates in the Danda Katta ceremony to observe certain ascetical practices and purificatory rites. As the ritual performance of Danda Katta is a solemn celebration of the beneficence of Dharmes, the Pahan observes a fast the day before the sacrifice and religiously abstains from his conjugal rights. In the early morning of the day of the sacrifice, he takes a purificatory bath near the village well before beginning the preparations for the ritual sacrifice. This ritual contains all elements and procedures of ritual sacrifice as instructed by Dharmes himself, as it is believed by the tribals that it was Dharmes only who guided man to conduct the highest form of ritual sacrifice. It is a mandatory observance (in some villages before the commencement of some social and religious functions) in which the Pahan cleans a particular or a suitable place, where he wants to perform the Danda Katta. He cleans that place with cow dung. He ‘draws a design of three concentric circles. The outermost circle is crowned with seven identical semi circles’.13 The design is drawn in three principal colors, black (kariya) with charcoal powder, red (guria) crushed from the burnt clay from the hearth, and white (charka), the rice powder. A small heap of white arwa rice is made in the center of the design and a white egg is placed on the heap. A split or forked bhelwa twig is placed on the egg in such a way that the split or forked ends rest on the egg and the leafy end points the other way. Then the Pahan, who sits facing east, begins the ‘Creation Story’ followed by a prayer, which the Oraons believe was taught by Dharmes himself to the Kurux ancestors. The ‘Creation story’ or ‘Kurux genesis myth’ recounts the Supreme lordship of Dharmes who is the creator of the world, of life from a little clay, of animate and inanimate. He showered a rain of fire, which destroyed everything except Bhaiya Bahin. Dharmes brought them home and taught them the art of agriculture. He created day and night for them to work and to rest, and he initiated into them the secret of procreation. He taught them the ritual of Danda Katta to protect their crops from disease and decay. The Pahan thereafter breaks the egg on the heap of arwa rice and incants:


“See to it Dharmes, if evil mouth ‘baibhakh’ (malicious words) or the evil eye ‘najar-gujar’ of anyone falls on so and so, may the evil eye burst even as this egg is now broken; may the evil mouth burst even as this bhelwa twig is now split.”14


This is the moment which signifies the establishing of a relation with the Divine, with Dharmes. The prayers are directly addressed to him, where the gratitude is acknowledged and entreaties forwarded.


Significance of the design and the items used


According to the famous anthropologist Sarat Chandra Roy,


‘The design represents a magic symbol, and the three colors represent the rainbow, which being the largest and most powerful bow in heaven or on earth, is believed to be the most potent in warding off the evil eye and the evil attentions of malignant spirits’.15


The three different colors symbolize the rainbow, the weapon of God to ward off evil. It is through these symbols that Dharmes saves his creation from all kinds of malignant forces. The concentric circles and the seven superimposed identical semi-circles represent Sat Pati Raji or seven strips of land, which symbolize the whole universe, and through it, the omnipotence, omnipresence of God the Creator, Lord and master of all, is also acclaimed. The three concentric circles are drawn with black charcoal powder, which symbolizes the boundary of the universe and also symbolically prevents evil from getting inside (the Sarna house); the red burnt clay powder symbolizes color and joy in the Sarna families; and the white arwa rice flour symbolizes purity of life for the Sarna believers. Besides, these colors have a deeper association with the beliefs and value system of the Sarnaites - creation of the world, the punishment to mankind in the form of rain of fire, sacrifice, marriage and procreation


The heap of white arwa rice placed at the center of the design stands for purity and security of life. Rice, which is an agricultural symbol, symbolizes life and abundance in life. It is a potent symbol of food, the abundance of which in life is the desire of the simple tribals.


The white egg placed on the heap of the arwa rice represents the shapelessness of the Supreme Being. An egg is a ‘nirmuhin thande’ i.e., a thing without head or leg and therefore, a symbol of self contained life. The white color of the egg symbolizes purity and in offering it to Dharmes, the tribals hope to offer a sacrifice in its purity and totality. By breaking the egg in the ritual, the tribals, seek the intervention of Dharmes to break or destroy the evil machinations of the anti-social elements upon the people in whose name the ritual is performed.


The forked bhelwa twig is placed on the heap of white rice and egg to ward off evil. The bhelwa tree, scientifically called semicarpus anacardium is a wild tree resembling the cashew nut tree. The bhelwa tree with its long leaves is considered to have miraculous, magical powers. By the observance of the ritual, it is believed that the bhelwa with its powers of destruction will symbolically destroy all forms of evil set upon that particular household or crops.

The use of a few drops of hadia (rice beer) on the design of Danda Katta is again very culture specific way of appeasement of the spirits. Rice beer is local tribal drink brewed with boiled rice with local herbs and ranu or bichchi 16 added to it. The contents are then put in a pot and covered properly. After a few days of fermentation, the beer is ready to drink. It is called hadia, and is a favorite local beer or drink to restore vigor to the tribals after a hard day’s labor. The men as well as women consume it uninhibitedly. It is an important part of the Oraon culture. It suggests honor and respect for the person in whose name it is brewed and served. The same idea of honor and auspiciousness prevails when a few drops of it are sprinkled over the Danda Katta design.