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Pak PM in
the dock Quitting
school |
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Whitney
Houston’s song ends
Manipur
Chronicles
A V-C
with a difference
A museum
for matters of the heart
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Quitting school
A
SURVEY conducted by researchers of Punjab Agricultural University, Ludhiana, has painted a grim picture of school education in Punjab. At least 33 per cent of the rural students drop out at the matriculation level. Discouraged by unemployment among educated youth, parents of modest means have a limited faith in the role of education – given the quality — in brightening the future of their children. Girls are discouraged from pursuing further studies if an educational institution is located at an inconvenient distance. The government’s offer of bicycles is only partly helpful as the safety of young girls weighs on parents’ minds more than anything else. Apart from the high dropout rate, the number of out-of-school children in Punjab is also alarming. A house-to-house survey conducted by the state government revealed that there were some 31,000 such children in Punjab in 2010 – most of them in the districts of Ludhiana, Amritsar and Tarn Taran. Despite funding, the efforts to educate them have made little headway. The introduction of mid-day meals in schools has not proved effective in Punjab as it is not much of a temptation for parents, many of whom are ready to pay even more for quality education for their wards. This is clear from the growing popularity of English-medium private schools. To counter this, an official committee of experts has suggested the introduction of English in Class 1 in government schools. The quality of education also suffers due to a shortage of and absenteeism among teachers. The introduction of a mandatory test will definitely help in the recruitment of better teachers. Many teachers live in cities and commute daily to teach in village schools. To discourage this trend, the PAU study has made an interesting recommendation about the creation of a separate cadre for rural teachers. The Punjab government needs to take education more seriously, address the obvious shortcomings and substantially raise its spending on education.
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Whitney Houston’s song ends
The
news of Whitney Houston’s death at just 48 failed to shock her fans. It was as though they were expecting this to happen. The irony of great success stories in show-biz has become too obvious. Divas, who inspire millions to love and live, fail to love their own lives! Artistes like Houston, with enviable achievements, are often unable to come to terms with their own success. With billions in bank and millions of fans, they still hunger for something that they cannot fathom. Houston received Grammy Award several times, she rendered soul- stirring chart busters like “I will always love you, saving all my love for you”, and, “Where do broken hearts go”, which inspired millions, yet, failed to pull her out of substance abuse and a troubled marriage. Ironically, Houston was daughter of a gospel singer and she herself sang gospel music for several years. But, once art enters the arena of commercial success, it creates its own demons. In a culture where everything must grow bigger and better, where everyone must stay forever young and famous and rich, it creates market commodities out of artistes. Houston was not alone. In the recent past Amy Winehouse died of alcohol poisoning at 27, Michael Jackson died of an overdose of sedatives at 50, Elvis Presley lost his life at 42 to drug overdose, Jim Morrison died mysteriously at 27 in a Paris hotel. The list is long and the reasons for these young deaths are the same; substance abuse. Drugs, used initially to get a high during performance, then to kill performance anxiety become a habit that the stars find hard to come out of. Unfortunately, these stars with their stories of meteoric success become role models for millions. It becomes difficult to separate the art from the artiste. Because, when art becomes an industry, it has to be fed by creating cult figures. The sad end of a famished and emaciated Michael Jackson is still fresh in public memory. Houston could have lived longer, if only she knew how to use the tools of success with wisdom and love.
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Don't go around saying the world owes you a living. The world owes you nothing. It was here first. — Mark Twain
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Manipur Chronicles Most
Indians do not know Indian history. What they are taught is the history of Aryavarta — the Gangetic plain and of those who ruled from Delhi. The histories of all other regions and of our oceanic traditions are incidental footnotes to the grand Delhi-Aryavarta narrative except for conflicts that erupted from northern invasions. Medieval Muslim rulers invaded the Deccan. That is noticed. There are references to the Vijayanagar and Bahmanid kingdoms, Hyder Ali and Tipu Sultan, the Marathas, and the rise of Sikh and Dogra power and of Mughal attempts to overrun Assam. The history of tribal India and its resistance to the British and earlier inroads is little known. Subaltern history has in more recent times gained some entry into history texts, but fitfully. Fragmentary “regional” histories are also now available. Are these histories taught even in those regions? Would teaching such histories necessarily spread local and regional chauvinism? Then why colonise the Indian mind almost solely with Delhi-Aryavarta history — a “mainstream” that other Indians are invited to join? Not knowing our “subaltern” histories and cultures makes all of us lesser Indians, strangers within the fold. Some weeks ago an English translation of the Royal Chronicles of Manipur, “The Cheitharol Kumbaba”, was released in Delhi by the author, Nepram Bihari, a retired Meitei official from Imphal after patient translation from the old Meitei script as a labour of love. This is the unbroken chronicle of 76 Manipur kings from 33 A.D until Maharaja Bodhchandra, who acceded to India in 1949,
passed away in 1955. This makes Manipur one of the oldest kingdoms in India with a rich history and culture, a state that waxed and waned in size, subduing hill tribes like the Thangkuls, often partially conquering or being conquered by Ava (Burma) and receiving and sending embassies from and to Ava, China, Cambodia, Assam, Tripura and elsewhere. Vaishnavite missionaries from Nawadwip in Bengal converted the Meiteis from their ancient Sanamahi faith and Pamheiba, who adopted the name of Garibniwaz (1709-48) became the kingdom’s first Hindu ruler. Thereafter there were pilgrimages to and visits from Nawadwip and to “the Ganga” for holy baths. Manipuri culture flourished and the Lai Haroba and Ras Lila form the core of Manipuri dancing that constitutes one of the rich classical dance traditions of India to this day. All this was centred on Kangla, the palace, temple, theatre, library and fortress complex in central Imphal which the British occupied in 1893 and the Indian security forces followed suit, callously, for strategic reasons, until a few years ago. The Kangla is now being restored to its old glory. The Cheitharol Kumbaba is not a narrative history but a diary of day-to-day events that tell of the life of the people. It speaks of great events of state and wars, deaths and coronations and of humdrum comings and goings, hunts, elephant keddahs, wildlife encounters (tigers, snakes), picnics (to eat mangoes, lotus-seeds, pineapple), earthquakes, epidemics (cholera and smallpox), famine and food distribution, fires, the construction of dams, canals and bridges, floods and sporting events (ancient Meitei hockey and polo, bicycle polo and boat races and tug-of-war contests. In 1562, “wax-coated shirts” were introduced as protection from rain. Elephants were given as bride price. Interestingly, in 1592, “a test was conducted as to whether mithuns or buffaloes could produce more meat”. In 1606 in a military advance on Yongoi with a force of Mayangs (Cacharis), “1000 Muslims including blacksmiths, turners, clarinetists, washermen, mahouts and syce were captured”. In 1615 smoking of tobacco in earthen pipes was introduced. A year later - and this is important -“reading and writing were started”, presumably for lay persons. In 1698 “a hockey match was played between 10 persons, including the King, on one side and the other team of 100 persons on the other side. The 10 persons’ team won…. And an elephant was given as an award”. In 1734 the river was dredged and the King introduced rectangular Sels (coins) called Shemkhai. In 1737 a hunchback was permitted to organise “games of hockey, cloth ball, long jump and “Chengpi (foot race) of disabled persons” in the market. There were “ear-piercing ceremonies” and a certain male “was converted to Sekwai caste for marrying Sekwai girl”. But in 1848 a man was banished “for marrying his son to an unequal match”. Slaves were kept. Manipur was occupied by Ava in 1819 but was “dispersed” by “one British gentleman” in 1826 and the border demarcated with British assistance. In return, in 1829, “the Sahibs in Sylhet requested the Maharaja to help them to fight with Khahi (Khasi) tribals”. The Maharaja obliged. That same year Maharaja Gambhir Singh amicably settled a Hindu-Muslim dispute in Sylhet as the Ratha Jatra and Muharram fell on the same day. The “Sahibs” had decided that the Moharrum procession would move first. But the Maharaja determined otherwise. “At this the Hindu sepoys of Sylhet praised the Maharaja”. The Maharaja visited a tea plantation in 1855. But in 1859, not only was fish “very dear” but the King’s horse “Konojit” died and “Bhagyajit was appointed in its place”. Then in 1892, the British conquered Manipur which was reduced
to a princely state under a British Political Agent. In 1921 “for the civil war of Galthi (Gandhi’s civil disobedience movement) 50 sepoys were sent”! In 1932 there was a “great mortality of cattle and buffaloes… and horses were used for ploughing….” Prolonged famine in 1939 brought the Nupi La (women) out on the streets to protest procurement for rice mills and rice exports. They famously confronted the Assam Rifles, shouted BandeMataram and were dispersed but forced closure of all markets. Their demands were finally met. There were destructive Japanese air attacks in 1942-43. On August 17, 1947, Paramountcy lapsed and the British handed the Manipur administration back to the Maharaja who re-entered Kangla some days later to the firing of 18 cannons. Congress satyagrahis were barred from the Palace. The Maharaja became a constitutional monarch in 1947 under a Manipur constitution which introduced popular rule after assembly elections. The state formally merged with the Dominion of India on September 21,1949, and its administration was transferred to the Dominion Government on October 15. And thereby hangs a tale. The Royal Chronicles end here. Tripura has its ancient Rang Mala and Assam its Ahom Burunjis, which H.K. Burpujarri has used for his Complete History of Assam. Why have not these treasures been translated and made available to wider audiences and taught in schools? Here surely is rich source material for an interconnected history of the Northeast? I, protesting, ask our historians, the Indian Council for Historical Research, the Indian History Congress, the Education Ministry and the National Integration Council why the Cheitharol Kumbaba, a part of my heritage, was kept from me for all these many years? And what of the
rest?
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A V-C with a difference During
my long stay at Kurukshetra University as a teacher in the Political Science Department (from 1966 to 2000), I got a chance to serve under many distinguished vice-chancellors. Some of them were very outstanding scholars. Vikas Misra, SRK Chopra and Bhim Singh Dahiya fall squarely in this category. All of them contributed to the development of the university in some way. Besides, I got a chance to serve under
very-well meaning bureaucrats like D.C. Verma, M. Kuttappan, K.K. Sharma and M.K. Miglani. All of them deserve to be praised for their role in the growth of the university in their own style. But S.K. Dutta, a retired Chief Justice of Assam and Nagaland High Court, played the most important role in the development of Kurukshetra University despite his authoritarian style on account of his administrative acumen and legal expertise during his two tenures as vice-chancellor from 1970 to 1977. Many majestic buildings like Kurukshetra University Auditorium were constructed during his tenure. Despite this, the honour of being a vice-chancellor with a difference has to be legitimately given to Lt-Gen K. Balaram, a former Vice-Chief of Army Staff, who served the university from 1989 to 1991. In the first instance, he was far above all his predecessors and successors in honesty
and integrity. Secondly, he did not use even the perks to which he was entitled. Unlike other vice- chancellors he did not spend any amount on the renovation of the residence and office of the Vice-Chancellor. Thirdly, he did not keep a large number of staff either in his office or at his
residence. Fourthly, he was far more punctual than all other vice-chancellors. He would reach the office exactly at 9 a.m. and leave it at 5 p.m. sharp. Fifthly, he never succumbed to political pressure and functioned in an independent manner. Not only that, he declined to permit the then Prime Minister of India, Chandrashekhar, to use the university’s auditorium for a political function in 1991. Sixthly, he was a brave person who neither obliged the notorious Green Brigade nor the teacher-politicians and politician-teachers enjoying political clout and remained in office till the last day of his tenure despite persistent threats, intimidation and non-cooperation by the state government and the district administration. Last but not the least, he was a man of principles and never deviated from them throughout his stay. But this does not mean that he was a perfect human being. He was rigid, tactless and at times rash
and not practical. His hasty and unwise decision to suspend a registrar, an IAS
officer, may be cited an example in this context. Nevertheless, he deserves to be remembered for being a vice-chancellor with a
difference. He breathed his last on February 14, 2010, in Delhi.
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A museum for matters of the heart While love brings passion, hope and joy to the lucky few, it often leaves a trail of broken relationships in its wake for those who were left wanting. Or, were plain unlucky! People have dealt with it in myriad ways through history. Battles have been pitched, duels fought. But, when film producer Olinka Vištica and artist Dražen Grubiši of Croatia decided to break-up amicably, they decided to do it creatively. They conceived the creation of a unique Museum of Broken Relationships! The residue of love Winning the prestigious Kenneth Hudson European Museum of the Year Award in 2011, for innovative thought, the Museum of Broken Relationships echoes the fragility of human relationships in their social, political and personal context encouraging acknowledgment, reflection and discussion through experiential journeys of others. The miasma of emotions embodied in objects on display swing from anger, fury, sadness, longing, depression to hope, joy, comfort and inspiration. These objects are often of little, if any, intrinsic worth, but they hold value because of the person who gave them. Whether these objects are kept, binned or burnt, or are worn as talisma, they always mean something special. Drawing on the French philosopher Roland Barthes for its inspiration, the museum affirms that every passion, ultimately, has its spectator and that there is no amorous offering without a final theatre. The permanent exhibition is themed along the lines of Allure of Distance - Intimations of Proximity, Whims of Desire, Rage and Fury, Rites of Passage, Tides of Time, Paradox of Home, Resonance of Grief and Sealed by History. The accompanying text and the socio-cultural context of objects allows for a cohesive interpretation of the museum experience in conjunction with its collections. The memorabilia
Not a laughing matter Mr Devdas is no more a laughing stock. He needs help! With an excessive focus on the evolution of mind, little attention in our education has been spared for managing the fragility of human relationships, feels Dr Ranjay Vardhan, a senior assistant professor of sociology at PG GCG, Chandigarh. He founded a unique society called ‘Toote dil prabhandhak committee’ ( The Broken Heart Rehabilitation Centre) in 1998 to help the young and old come to terms with life despite their heartbreaks. Reasons for a broken heart are peculiar in Indian society; if you are a loser in academics, career, immigration, marriage and of course love, you are at the receiving end of social scorn. The society with 150 active members has a team of four counsellors at hand to offer help. And, request for help pours in from Indians settled across the world. Based on his experiences, he has also penned a book titled ‘Coping with Broken Hearts – World’s First Self-Help Book for Broken Hearts.
For instance, ‘Tides of Time’ includes objects related to love across distances, generations and time-zones, ‘Sealed by History’ addresses relationships across inter-ethnic and international relationships, ‘Whims of Desire’ has exhibits with suggestive and explicit erotic fantasies, ‘Rites of Passage’ includes topics of marriage, and ‘Resonance of Grief’ dwells on the more difficult realm of illnesses and passing of life. An old, worn-out Nokia mobile phone is exhibited with a note from an anonymous donour that reads: “It lasted 300 days too long. He gave me his mobile phone so I couldn’t call him anymore.” Following the war in the Balkans in the 1990s a Croatian man sent a note along with a prosthetic leg. “In a Zagreb hospital I met a beautiful, young and ambitious social worker from the Ministry of Defence, who taught me how to use the prosthetic limb. Sadly, the leg endured more than the love. It was made of sturdier material…”, he wrote. A funny annotation on a suspender belt, purchased in Sarajevo in 2003, muses: “I never put them on. The relationship might have lasted longer if I had.” And yet another quirky note on a tin-box sold as “Love Incense”, merely reads, “Doesn't work.” Some are humorously sarcastic. The label caption by a blue Frisbee reads: “Darling, should you ever get the ridiculous idea to walk into a cultural institution like a museum for the first time in your life, you'll remember me.” Some are flippantly casual, like a cheap clock that celebrates “We broke-up over Skype”. From an axe used in fury by a jilted lover to destroy furniture that he gave her (called ex-Axe), a broken garden gnome hurled at the windscreen of a retreating car, a wedding album made with matches symbolising it was going up in flames, to bunny rabbits and tears in a jar that mourn a four-year relationship, the museum offers a veritable layered exploration into the mysteries and simplicity of the human mind. Whatever the motivation for donating personal belongings — be it sheer exhibitionism, therapeutic relief, emotional catharsis or simple curiosity — people embraced the idea of exhibiting their love legacy as a sort of a ritual, a solemn ceremony. According to the founders of the museum, “Our societies oblige us with our marriages, funerals, and even graduation farewells, but deny us any formal recognition of the demise of a relationship, despite its strong emotional effect.” Their passion echoes with the romantic Irish poet W.B Yeats’ verses “The wrong of unshapely things / is a wrong too great to be told;/ I hunger to build them anew…” (The Rose in the Deeps of His Heart). The global heartache The Museum has since amassed an amazing collection of over 700 personal experiences, from different cultures and histories, offering universal patterns of self-discovery and perhaps deeper insights into something more meaningful. “The museum tackles the interface between material objects to communicate an intangible moments. Curators are more close to psychotherapists here with the museum experience as a therapeutic revelation of sorts,” says Dr. Darko Babic, Professor and Researcher at the University of Zagreb’s Heritage Management Programme. Creativity extends into their “Brokenships”, the museum retail shop that has souvenirs including teddies and t-shirts with their famous tear-drop icon. Perhaps the most popular item sold is a simple pencil eraser which says “Bad Memories Eraser”. Last week their new travelling exhibit on ‘Love Shards and Broken Promises’ opened at the National Centre for Craft and Design at Lincolnshire, UK. Dubbed as the ‘Hub of Love’, the exhibit explores the power of simple objects over human psyche when objects absorb meaning. Their exhibits have travelled to South Africa, Germany, Turkey, United States, Greece, Macedonia, Sarajevo and other parts of the world evoking curiosity and attracting visitors from all age groups and demographic pools. The business of love Oblivious to the beheading of St. Valentine who was martyred on February 14 some 1700 years ago, at the behest of the Roman Emperor Claudius II, who prevented men from getting married fearing low enrolment in his army, his legend lives on eternally for secretly aiding cupid in the universal language of love across generations. Love is also serious business. With Hershey Kisses sales jumping over $1.8 billion on Valentine’s Day alone, and on-line florists having an ever-increasing field day, technology has certainly influenced love. 16 million e-valentines flew across the internet last year in the United States and this year it might quadruple. With millions of users and members on match-making sites, access and availability, love-based ‘connectivity’ has jumped to unimaginable proportions. The meteoric 8 year rise of the social networking site Facebook with its mushrooming millions of users, culminated on February 1, 2012, with the filing of an astronomical $5 billion IPO that will hit the share- market in May this year. If the business of love brings profits, technology is detrimental to love. Last October, Jake Reilly- a 24 year old copywriting student from Chicago unplugged from social media for 90 days. Calling it the Amish Project, he disconnected from email, texts and mobile phone, acutely aware that we are not being present in the moment and spending far more time with gadgets than building and nurturing ‘true’ relationship with those we care. Sending on an average 1500 text messages a month in addition to 700 minutes on the phone is an addiction that rules the roost with increasing number of users, undermining the role of love in life. Causing heartbreaks. (The writer is a well known
museologist whose work spans many countries.)
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Corrections and clarifications n In the headline “Chew this: More than 10 dog bite cases in UT everyday” (Page 5, Feb 13) the expression ‘Chew this’ is odd and should have been avoided. Despite our earnest endeavour to keep The Tribune error-free, some errors do creep in at times. We are always eager to correct them. This column appears twice a week — every Tuesday and Friday. We request our readers to write or e-mail to us whenever they find any error. Readers in such cases can write to Mr Kamlendra Kanwar, Senior Associate Editor, The Tribune, Chandigarh, with the word “Corrections” on the envelope. His e-mail ID is kanwar@tribunemail.com. Raj Chengappa
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The urge to protect poignant memories of heart-break turned into an installation at the Zagreb biennale in 2006 and evolved into a travelling exhibit that invited objects and personal stories from visitors willing to share from the schadenfreude (this German word, now loaned to English means - pleasure derived from the misfortunes) to the more sensitive subtleties of frayed emotional state. Last year, the exhibition formally moved into a museum dedicated to human relationships in the upper Zagreb locale of Gronji Grad, strewn with 14th century neo-gothic churches connected with winding, cobbled streets.