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Wednesday, December 28, 2011

सेंट मेरीज चर्चची वास्तू सर्वांत जुनी


सेंट मेरीज चर्चची वास्तू सर्वांत जुनी
कामिल पारखे - सकाळ वृत्तसेवा
Friday, December 23, 2011 AT 04:15 AM (IST)
Tags: Saint Mary's Church,   old,   pune


सेंट मेरीज चर्चची वास्तू 

पुणे - पुण्यात पहिले चर्च बांधण्यास माधवराव पेशव्यांनी परवानगी दिली. त्यानुसार 1792 मध्ये क्वार्टर गेटजवळ पहिले चर्च बांधण्यात आले. मातीच्या बांधकामाचे हे चर्च 1852 मध्ये पाडून नव्याने बांधण्यात आले. त्यामुळे 1825 मध्ये बांधून पूर्ण झालेले लष्कर परिसरातील सोलापूर रस्त्यावरील सेंट मेरीज चर्चची वास्तू पुण्यातील चर्चची सर्वांत जुनी वास्तू ठरली आहे.

पुणे व पिंपरी-चिंचवडमध्ये सध्या कॅथॉलिक आणि प्रोटेस्टंट पंथीयांची ऐंशीहून अधिक चर्च आहेत. ख्रिस्ती समाज बहुभाषिक असल्याने अनेक चर्चेसमध्ये इंग्रजी, मराठी, तमीळ, कोकणी, मल्याळम वगैरे भाषांत उपासनाविधी होतात. काही चर्च मात्र केवळ मराठी भाषक ख्रिस्ती समाजासाठी आहेत आणि तेथील सर्व प्रार्थना, गायन आणि उपासनाविधी केवळ मराठी भाषेतच होतात. ही सर्व चर्च सध्या नाताळनिमित्ताने रोषणाईच्या झगमगाटात सजली आहेत.

नाताळनिमित्त शहरातील चर्चचा इतिहासाचा आढावा घेतल्यास अनेक महत्त्वाच्या गोष्टी पुढे येतात. पुण्यात पेशव्यांच्या सैन्यात गोव्यातील, तसेच मूळचे पोर्तुगीज असलेले ख्रिस्ती अधिकारी आणि सैनिक होते. त्यांच्यासाठी पुण्यात चर्च बांधण्यासाठी सवाई माधवराव पेशव्यांनी जागा दिली आणि त्याजागेवर 1792 मध्ये सिटी चर्च बांधण्यात आले. क्वार्टर गेटपाशी असलेले हे चर्च पुण्यातील सर्वात जुने कॅथोलिक चर्च. मातीच्या बांधकामाचे हे चर्च पाडून त्यानंतर तेथे 1852 मध्ये नवे चर्च बांधण्यात आले. पुणे कॅम्पातील सोलापूर रोडवरील सेंट मेरीज चर्चचे 1825 मध्ये उद्‌घाटन झाले, त्यामुळे शहरातील ही सर्वांत जुनी चर्चची वास्तू ठरते. एकोणिसाव्या शतकात शहराच्या विविध भागांत चर्च उभारली गेली. डॉ बाबासाहेब आंबेडकर रोडवरील सेंट मॅथ्यूज मराठी चर्चचा पायाभरणी समारंभ 1893 मध्ये झाला होता. दगडी बांधकाम असलेली ही सव्वाशे वर्षांची वास्तू अजूनही सुस्थितीत आहे. पंचहौद चर्चला गेल्या वर्षी 125 वर्षे पूर्ण झाली, त्यानिमित्त मोठा समारंभ आयोजित केला होता.

प्रामुख्याने मराठी भाषकांसाठी असलेल्या शहरातील प्रोटेस्टंट पंथीय चर्चेसमध्ये क्वार्टर गेट नजीकचे क्राईस्ट चर्च, सेंट मॅथ्यूज मराठी चर्च, खडकी येथील सेंट मेरीज चर्च, गुरुवार पेठेतील होली नेम किंवा पंचहौद चर्च, घोरपडी येथील सेंट जॉन्स चर्च, कसबा पेठेतील ब्रदर देशपांडे चर्च यांचा समावेश होतो. कॅथॉलिक पंथाच्या चर्चमध्ये मात्र बहुतेक सर्व चर्चेसमध्ये इंग्रजी भाषेत त्याचप्रमाणे मराठी भाषेतही वेगळी उपासनाविधी केली जाते. दर आठवड्याला मराठी मिस्सा साजरा करणाऱ्या कॅथोलिक चर्चमध्ये ताडीवाला रोडवरील अवर लेडी ऑफ पर्पेच्युअल हेल्प चर्च, पिंपरी येथील अवर लेडी कन्सोलर ऑफ द ऍफ्लिक्‍टेड चर्च आणि चिंचवड येथील सेंट फ्रान्सिस झेव्हिअर चर्च वगैरेंचा समावेश होतो. या मराठीभाषक ख्रिस्ती समाजातर्फे नाताळानिमित्त यंदा विविध कार्यक्रम आयोजित करण्यात आले आहेत. नाताळाआधी एक आठवडा प्रत्येक ख्रिस्ती कुटुंबाच्या घरी जाऊन नाताळची गाणी म्हणण्याची जुनी परंपरा आहे. सांताक्‍लॉजला बरोबर घेऊन ख्रिस्तजन्माची गीते गाणारा युवक-युवतींचा ग्रुप लहान मुलांबरोबरच प्रौढांचेही आकर्षण असतो. नाताळाची ही गाणी गाण्यासाठी हे तरुण संध्याकाळी बाहेर पडतात आणि रात्री उशिरापर्यंत हा कार्यक्रम चालू असतो.

फराळाची लगबग सध्या मराठी ख्रिस्ती कुटुंबात नाताळनिमित्त फराळ करण्याची लगबग चालू आहे. कुठल्याही मराठी कुटुंबात सणानिमित्त होणाऱ्या मिष्ठान्नांचा या फराळात समावेश होतो. करंज्या, लाडू, शेव, चकल्या, शंकरपाळे आणि त्याचप्रमाणे अनारसे वगैरे पदार्थ या कुटुंबांत केले जातात. दिवाळीनिमित्त या ख्रिस्ती कुटुंबात शेजाऱ्यांकडून फराळाची अनेक ताटे आलेली असतात. नाताळाच्या सणाच्या वेळी फराळाची ताटे पाठवून ही परतफेड केली जाते. गेली अनेक वर्षे ही परंपरा चालू राहिली आहे

Tuesday, December 27, 2011

Christmas spl issues get good response


Christmas spl issues get good response
Sakal Times 
CAMIL PARKHE
Tuesday, December 27, 2011 AT 05:04 PM (IST)
Cue taken from Diwali issues’ success
 
PUNE: Taking a cue from the special Diwali issues which make a turnover of crores of rupees in the Marathi publication industry every year,  some Christian magazines and mediapersons in Pune and other parts of the State have now started publishing Christmas special issues, which are getting a good response.
 
City-based 'Dnyanodaya,' a monthly which is being published since 1842 and is the oldest Marathi periodical, has been publishing a Christmas special issue for the past few years. The issue edited by Ashok Angre has special articles related to the Christmas festival. Another Christian monthly 'Niropya,' published since 1903 and edited by  Fr Joe Gaikwad from Snehasadan here, has also brought out its 72-page Christmas special.
 
'Suvarta', a Catholic Marathi monthly published since the past few decades from Vasai in Thane district too has come out with a special Christmas issue.  
 
'Marathi Power' weekly which has completed two years of publication released  its December 17 issue as the Christmas special issue.
 
The weekly is edited by senior journalist John Gajbhiv. The 154-page special issue had Pune Bishop Thomas Dabre  as its guest editor.  Gajbhiv said that the special issue has generated more revenue as compared to last year. The issue has articles by Christian literates Fr Francis D'Britto, Dr Cecilia Carvalho. Sunil Shyamsundar Adhav and Dr Subhash Patil.
 
‘Alaukik’ is another Christmas issue published for the first time this year. The 154-page issue too has several colour pages and articles by  Mrudula Ghodke, head of Marathi news division of Delhi All India Radio station, and an interview of comedian Johny Liver.  The issue is edited and published by Akash Dayanand Thombre.
 
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Bishop Thomas Dabre's interview


‘A true religion can’t be sectarian or divisive’
Sakal Times

http://www.sakaaltimes.com/SakaalTimesBeta/20111225/4666381285749178313.htm

Sunday, December 25, 2011 AT 06:22 PM (IST)
Tags: Q&A,   Bishop,   Thomas Dabre,   church,   Christians,   Pune
Bishop Thomas Dabre, who took over the reigns of  the 125-year-old Pune Diocese two-and-a-half years ago, is an exponent of inter-religious dialogue. He completed his doctorate on ‘The God experience of Tukaram' and taught at the city-based Jnana Deep Vidyapeeth for many years, till he was appointed as an auxiliary Bishop of Mumbai in 1990. As the head of the Pune Diocese, he symbolically leads various social service centres run by the Catholic Church in Pune, Satara, Solapur and Sangli districts, and Kolhapur city.  He spoke to Camil Parkhe about the need for communal harmony in the backdrop of Christmas.
 
What have been your priorities after taking over as Pune Bishop?
We feel that faith must flow into service and therefore, we have tried to increase our network of schools and colleges. Our diocese will soon open a new English school in Miraj and some new school buildings have also been planned. There are a sizeable number of educational institutions run by the Church in the city and district. The Church's schools educate children belonging to all faiths; in fact, a majority of the students in our schools are non-Christians. We try to provide quality education and also imbibe moral and spiritual values among children. These schools also ensure that there is no discrimination among students. Society has indeed appreciated the role of the Church's educational institutions.
 
How were you drawn to the issue of inter-faith dialogue and harmony?
My mother-tongue is Marathi and I was brought up in Vasai, in a locality that had a majority of non-Christian families. I was influenced by their lifestyle, social and religious traditions. I feel we should work towards communal harmony and peace, and it should be our top priority. Recently, the Diocese had invited a high-powered Vatican delegate to the city for a three-day inter-faith meet, attended by well-known representatives of Hinduism and other religions. Harmony among the people of various religions is required to ensure prevalence of equality, justice and peace in society. We believe that the unity and integrity of our nation depends on inter-religious and communal harmony. All our achievements and fruits of prosperity will be  reduced to ashes if there is no communal peace.
 
As a priest, I feel that Jesus Christ is not for Christians alone; he wants to work for the benefit of all religious communities. That is why all our educational, social, medical and charitable activities are open to members of all religions. A true religion cannot be sectarian and divisive; it is universal and that is why we have to be very serious about inter-religious harmony.
 
What is the role of the Indian Catholic Church in the world church?
The Indian Catholic Church is playing a significant role in the universal Catholic Church. Many Indian clergymen and nuns occupy vital positions in the church hierarchy and some of them even hold the highest posts, like the superior general or mother general of their respective religious congregations. For example, Fr Sebastian Vazhakala, the father general and co-founder along with Mother Teresa, of the Missionaries of Charity Contemplative Brothers, is based at the organisation’s headquarters in Rome. There are many Indian priests and nuns working in the USA, Europe and other parts of the world. In the past, India used to receive a large number of missionaries from European countries and now there is a reverse trend as Indian priests and nuns belonging to various congregations are called to serve in different parts of the world.
 
Tell us something about your recent meeting with Pope Benedict XVI?
It is mandatory  for all Catholic Bishops to meet the Pope individually and in groups once in five years. It is called an ad limina visit. There are 175 Bishops in India and the group-wise visits to the Vatican were arranged this year. I was among a group of 35 Bishops who met Pope Benedict XVI in September. The pontiff addressed us in a group and later also met us individually. During the individual  meeting, we present a report on various activities of our respective Diocese to the Pope, who is the the leader of the worldwide Catholic Church. Thus, the ad limina visit helps the Pope to meet each and every head of the Diocese in any corner of the world and know their issues and problems. Our meeting with the Pope - group and individual sessions - lasted nearly two hours. The Pope has appreciated the Indian Church's work, especially in the field of education. This was my first interaction with Pope Benedict since he took over the reigns in April 2005, although I had two ad limina sessions with Pope John II .
 
What are your impressions of the two pontiffs?
I found Pope John Paul II a very contemplative person. In his later years, he liked to listen to the views of those he was meeting and spoke little. Pope Benedict is scholarly and very articulate in expressing his views. With a long administrative experience as a Vatican official, he knows the issues of the churches all over the world.
 
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Monday, December 26, 2011

Pune, a city of churches

Pune, a city of churches
CAMIL PARKHE
http://www.sakaaltimes.com/SakaalTimesBeta/20111224/4887065021209739371.htmhttp://www.sakaaltimes.com/SakaalTimesBeta/20111224/4887065021209739371.htm
Sakal Times 
Saturday, December 24, 2011 AT 06:44 PM (IST)
One of the significant aspects of Pune’s multi-culturalism is the presence of more than 80 cathedrals, churches and chapels in the city itself, and perhaps another fifty more in the district. The oldest ones go back more than 220 years in the history of the city. On Christmas day, tomorrow, these churches will be lit up, giving the city a resplendent glow. Sakàl Times tells the story of these magnificent structures

The presence of Christian soldiers in the Maratha and British armies in Pune necessitated the construction of churches catering to their religious needs, which led to the establishment of some of the oldest churches in the city, in the early and mid-19th century.
 
St Mary’s Church on Solapur Road in Pune Camp, which was built in 1823 for soldiers and officers in the British army, is the oldest church structure in the city. In keeping with the tradition that time, a capsule containing the names of British India’s governor general Warren Hastings, Mumbai governor Mountstuart Elphinstone and other East India Company officials was buried at the church site during the stone-laying ceremony in June, 1821.

The Church of Immaculate Conception or City Church is the oldest Catholic church in the city. The land was gifted by Peshwa Madhavrao II and the first Mass (religious gathering) was held on Christmas day in 1792, and a structure made of mud and mortar was built in 1794. The present structure was constructed only in 1852.
 
St Patrick’s Cathedral has been built on the land gifted by the British government in 1850. While St Paul’s Church, located behind the police commissionerate, was erected in 1867 on the lines of the St Chapelle Church in Paris. The cost of construction came up to Rs 90,000 at that time. The structure, however, suffered heavy damages in a fire on July 5, 1900.
 
The foundation stone of the St Mathew’s Marathi Church on Dr Babasaheb Ambedkar Road was laid in 1893. This church catered to the city’s Marathi-speaking population.
 
St Andrew’s Church near the Race Course, which bore the brunt of a major fire in October this year, was built by the Church of Scotland in 1861. The church had a seating capacity of 500 people at the time.
 
Christ Church near Quarter Gate, which was built in 1896, is also one of the oldest churches in the city. A majority of the old Catholic and Protestant churches are in Pune Camp, Wanowrie and Khadki where the British military establishments were located.
 
The Panch Haud Church, Brother Deshpande Memorial Church (Kasba Peth) and St Crispin’s Church near Nal Stop on Karve Road are the only churches in the heart of the city. The Catholic Church’s major religious institutes – the Papal Seminary and the De Nobili College – were started at Ramwadi on Nagar Road six decades ago. A large number of Catholic religious congregations also established their centres near these two institutes. This led to the concentration of the migratory Christian population in Yerawada and Vadgaonsheri on Nagar Road. So, many churches came up in these areas over the last few decades.
 
St Francis Xavier’s Church, which was built in 1973, was the first Catholic church in Pimpri Chinchwad and it catered to the Goan and Tamil populations who had migrated from the neighbouring Ahmednagar and Aurangabad districts to the industrial hub. Subsequently, four more churches were opened in Pimpri-Chinchwad to meet the needs of the growing Christian population.
 
Since the Christian community in Pune and Pimpri-Chinchwad is multi-lingual, most Catholic churches celebrate the Mass in English, Marathi, Konkani, Tamil as well as Malayalam. A few churches also cater exclusively to the Marathi, Tamil and Malayalam speaking communities in the city.


WHERE DOES THE MONEY COME FROM?
The construction of any church is financed by its members who contribute their own share, while also raising a building fund. The Pune Catholic Diocese offers a share of the construction cost. If the local community undertakes the building of a new church, the Pune diocese offers 50 per cent of the construction cost. The new churches that came up on Nagar Road and in Pimpri-Chinchwad during the last decade were built on this principle.
 
Fr Simon Almeida, who has presently undertaken the construction of a new building for St Francis Xavier’s Church in Chinchwad, says, “It is the responsibility of the local people to build a church for themselves. The priest’s job is to build the community. Therefore, the lay leaders undertake various activities to raise the construction funds.” Sometimes, when local parishioners are unable to raise 50 per cent of the construction cost, the diocese has to bear more than its share of the amount. The diocese receives its funds from monthly collections given by various churches under its jurisdiction.
 
Fr Almedia says that every Catholic church is required to give its donation collections of two Sundays of every month to the Pune diocese. The diocese utilises these funds for various activities. “Besides this, parishioners of other churches are also expected to contribute for the construction of churches in other localities,” he adds.
–Inputs by Camil Parkhe

ROYAL GESTURE
It was Peshwa Madhavrao II who gifted a piece of land for the construction of a church for the Catholic soldiers in the Maratha army. The Catholic soldiers included Goans, British and Portuguese nationals. The Peshwa also contributed a sum for building of the church, which eventually came to be called City Church. Later, when the British came to rule over Pune, they gifted one bigha (three acres and 14 gunthas) land to build the present structure of the church that we see today. The Portuguese government in Goa had offered a substantial subsidy in its construction. The British government had also gifted land and a grant of Rs 2,000 for the construction of the St Patrick’s Chapel, the present cathedral and seat of the Pune diocese. Records show that many Catholic soldiers in the British army donated a full month’s salary too.
 
CHURCHES IN PUNE AND PIMPRI-CHINCHWAD
CATHOLIC CHURCHES
- Church of Immaculate Conception (City Church)            (1792)
- St Ignatius Church, Khadki ( 1833)
- St Patrick’s Cathedral, near Empress Garden (1850)
- The Church of Holy Name, Guruwar Peth   (1885)
- St Xavier’s Church, Pune Camp   (1862)
- St Crispin’s Church, Nal Stop, Karve Road    (1901-02)
- St Joseph’s Church, Ghorpuri           (1959)
- St Teresa’s Church, Guruwar Peth   (1963)
- Church of Our Lady of Perpetual Help, Tadiwala Road (1965)
- St Anthony’s Church, Model Colony (1969)
- St Francis Xavier’s Church, Chinchwad       (1972)
- Our Lady of the Afflicted Church, Pimpri (1978)
- St Anne’s Church, Solapur Bazaar (1983)
- Sacred Heart Church, Yerawada        (1984)
- St Alphonsa Church, Kalewadi, Pimpri (1986)
- Resurrection Sub-Centre, Kalas Gaon      (1987)
- St Francis De Sales, Ahmednagar Road    (1988)
- Mother Teresa Centre, Hadapsar         (1996)
- Holy Cross Church, Dapodi (1998)
- Infant Jesus Church, Nigdi   (1998)
- Holy Trinity Church, New Sangvi  (2000)
- Divine Mercy Church, Vadgaonsheri   (2004)
- Good Shepherd Church (2011)
- Christ The King Church, Vadgaonsheri   (2011)
- St Sebastian’s Chapel, NDA *
- Holy Family Chapel, Lohegaon *
- Wakad Mass Centre, Wakad *
- Holy Redeemer Malankara Catholic Church, Kalewadi *
- St Anthony’s Malankara Catholic Church, Vishrantwadi *
- St Mary’s Malankara Church, Khadki *
- St Mary’s Malankara Catholic Church, Warje, Malewadi *
- St John’s Marthoma Parish, Pune-Mumbai highway, Khadki *
 
PROTESTANT CHURCHES
- St Mary’s Church, Solapur Road, Pune Camp      (1823)
- The Church of Holy Name, Guruwar Peth   (1885)
- Christ Church, Quarter Gate    (1896)
- St Paul’s Church, behind Pune police commissionerate, Pune Camp   (1867)
- St Mathew’s Marathi Church, Dr Ambedkar Road, Pune Camp   (1893)
- Poona Diocesan Council Church of North India, Staveley Road, Pune Camp *
- All Saints Marathi Church, Khadki *
- Bethel Church, Vadgaonsheri *
- Brother Deshpande Memorial Church, Kasba Peth *
- Church of Holy Angel, Rasta Peth *
- CNI Church, Dhanori *
- St Anne Church, Solapur Bazaar *
- St Luke Church, Phule Nagar *
- St Mary Church, Khadki *
- St Paul’s Malayalam Church, Khadki *
- Sutarwadi CNI Church, Pashan *
- United Church of Christ, Pimpri *
- Hindustani Methodist Worship Centre, Khadakwasla *
- Methodist Kannada Church, Khadki *
- Methodist Marathi Church, Yerawada *
- Methodist Marathi Church, Bhosari *
- Methodist Tamil Church, Nigdi *
- Methodist Tamil Church, Khadki *
- Oldham Memorial Methodist Church, East Street *
- Methodist English Church, Khadki *
- St Andrew’s Hindustani Church, near Race Course *
- Vineyard Workers Church, Dapodi *
* Exact year of establishment not available



Monday, October 24, 2011

Tarumitra - NGO for young eco-activists

Sakal Times
Tarumitra - NGO for young eco-activists
Sunday, October 23, 2011 AT 08:48 PM (IST)
Tags: TARUMITRA, ROBERT ATHICKAL
Tarumitra (friends of trees), a nationwide students’ movement, has been campaigning for sensitising various sections of society on ecological issues. During the past two decades, Tarumitra has motivated lakhs of school students to speak out on the need to save the Earth, not only in different parts of the country but also at world forums. Patna-based Tarumitra coordinator Robert Athickal, who has been associated with the organisation since its inception, was in Pune on Saturday to address school principals, students and teachers of 50 schools in the district. CAMIL PARKHE spoke to him.
How did Tarumita come into existence ?
The seeds for the foundation of Tarumitra, a students’ environmental movement, were laid in 1988 with my talk at a school in Patna on the issue of pollution. The talk clicked, and one of the students was so inspired and motivated that he suggested that the school students take out a rally in Patna to create awareness on the need to save the Earth. The rally did take place with students enthusiastically campaigning for the need to care of Mother Nature. The students felt that there should be an organisation exclusively devoted to create awakening among the student community. They named the organisation ‘Tarumitra’. Most of the student activists in the organisation are from eighth to the tenth standards.

How do you function ?
In 1994, the St Xavier’s School in Patna offered Tarumitra a 10-acre plot for a plantation. We have transformed it into a thick forest with over 450 varieties of trees including some very rare medicinal and other plants. It is indeed a paradise for botany students and other researchers. Tarumitra’s office is located here and the premises is also used for conducting residential camps for sensitising students coming from different parts of the country. At a time, 50 students reside there for three to four-day camps. Before returning to their respective cities, most of the students take with them saplings of some rare medicinal plants (sold at a very nominal prices of Rs 5 each).

What activities are taken up by Tarumitra members ?
Tarumitra students have taken out massive rallies, organised demonstrations, resisted felling of trees and forests, built roadside gardens, raised rare trees in genetic nurseries on campuses of schools and other institutions. They also undertake long nature-treks, clean up garbage dumps, work for protecting migratory birds, campaign for proper repair of roads for reducing vehicular pollution and launch crusades to protect bio-diversity.
The Brahmakumaris at their headquarters in Mount Abu in Rajasthan have shown what care needs to be taken to be ecologically sensitive. The Brahmakumaris have used various environmental-friendly means to cater to the lakhs of visitors to their headquarters. The large solar panels there cook meals for nearly 24,000 visitors everyday.
Tarumitra, working with a Swiss physicist Wolfgang Scheffler, has also set up a plant to fabricate parabolic solar cookers along with the traditional solar panels to harness solar energy. The students have set up parabolic solar cookers in a park in Patna to demonstrate non-conventional, clean forms of energy. Tarumitras activists also cook hot snacks on the solar cookers for interested passers-by.
Tarumitra student activists have turned over a dozen garbage dumps into beautiful roadside gardens and named them as ‘oxygen belts’. There are a total of 38 roadside green belts in Patna. Each garden is ‘adopted’ by a school or a plant nursery. The students clean the sites, work the soil, plant seeds, flowers and trees. The students also campaign against use of plastics and polybags. They distribute specially made cotton bags as a substitute for the polybags. The Buddhist monks of Bodhgaya have also supported the campaign.

Which are the major ecological issues you take up ?
Conservation of bio-diversity, organic farming and conservation of energy are the three major issues Tarumitra has been concentrating on in the recent past. The importance of plantation has been well understood in society with many organisations taking up the cause. But the issue of conservation of electricity has been much ignored. Our natural resources are bound to dry up in future and everyone needs to save power as much as possible. So much coal is utilised to generate one megawatt unit of electricity and if people realise this, they may think twice while illuminating their rooms, houses or other structures.
Shveta Mirandi, a Tarumitra volunteer studying in eighth standard, has been very active in popularising use of CFL bulbs to conserve electricity. She also met Patna archbishop Wilson D’Souza to urge him to avoid illumination of churches during Christmas. The archbishop was so moved by the girl’s appeal that he issued letters to all churches in the archdiocese, asking them to avoid illumination, and instead conserve electricity ! During Diwali, Tarumitra volunteers urge people to light up their houses with earthen oil lamps rather than electricity bulbs.
Tarumitra volunteers work actively for better roads in order to decrease the level of vehicular pollution. They formed a seven-kms long human chain to draw people’s attention to the poor condition of the city’s roads. Once, a badminton match was held in the middle of a main road in Patna, attracting thousands of students and onlookers to highlight the sorry condition of the road.
Since 2005, the Bihar government has granted a license to Tarumitra to check vehicles and issue Pollution Under Control (PUC) certificates. A van equipped with the machines (co-sponsored by Caritas) moves around the city in Patna and checks polluting vehicles with active support from the ministry of transport. Students from the schools learn to operate the machines.

What have been major achievements of Tarumitra ?
Tarumitra has succeeded in inspiring lakhs of students all over the country to voice their concern on ecological matters. Yugratna Srivastav, a ninth standard student from Lucknow who has been an active member of Tarumitra since 2006, was selected to speak at the United Nations Environment Programme in New York in 2009. This was for the first time an Indian girl student got an opportunity to speak at the world forum, where and even US President Barak Obama took note of her speech. She also interacted with the United Nations Secretary General Ban-Ki-moon. We want more and more youths to be ecologically sensitive.


Saturday, October 22, 2011

Dalit factor in Maharashtra civic polls

Sakal Times
October 18, 2011
Dalit factor in Maharashtra civic polls

Athavale has emerged the strongest Dalit leader in state
The process for preparing the voters lists for the forthcoming elections to the eight major municipal corporations in Maharashtra including Mumbai, Pune and Pimpri Chinchwad has began and all major political parties have also began the preliminary preparations to face the electorates. These elections to be held early 2012 would indeed be a rehearsal for the state assembly polls scheduled to be held in 2014. The civic polls are being held in the backdrop of the nationwide spontaneous protest on the issues of corruption and a stronger version of the Lokpal Bill. The protests which saw younger generation and even apolitical persons arriving on the streets to express their dissent over the issue of corruption is bound to be reflected in the outcome of the civic polls. Another new factor which is likely to swing the poll fortune is Dalit and Republican Party of India leader Ramdas Athavale crossing over the NCP-Congress boat to join the saffron alliance camp of the Shiv Sena and BJP. The ruling Congress-led Progressive Democratic Front in Maharashtra has strong reasons to be jittery over these two issues.
The current tempo on the Jan Lokpal Bill may not prevail when the electorate cast their votes for the civic polls six months later. Much to the delight of the Congress and its ruling partners, the Team Anna camp has already shown many signs of breaking up. By the time polls for Uttar Pradesh and other state assemblies are conducted, the heat generated over the Lokpal bill issue may be blown over but this will not be the case with the Dalit votes in Maharashtra. Athavale distanced himself away from his two-decades-old ally - the NCP - after his humiliating defeat in Shirdi reserved Lok Sabha seat and the NCP's refusal to rehabilitate him with a seat in Rajya Sabha and a berth in Union ministry. Athavale was peeved when his repeated efforts to win an entry into the UPA-I Government failed despite he going all out to appease Congress president Sonia Gandhi. His decision to breakaway from the secular front and ally with the right wing Shiv Sena although most shocking was therefore quite understandable.
Dalits are a formidable force in electoral battles in Maharashtra and their votes can swing the hustings outcome some or the other way. Fortunately for the non-Dalit political parties, Dalit votes have been split into several factions. The Republican Party of India came into existence after the demise of Dr Ambedkar and it has come to be recognised in Maharashtra as the political legacy of Dr Ambedkar. But the none of the Dalit leaders have been successful in politically uniting their community under this umbrella. Knowing the power of the Dalit votes, all political parties have tried woo to their camps leaders of various Dalit factions. The personality and thoughts of Dr Amebdkar has been a unifying factor for the Dalit community but their leaders' personal ambitions and designs of other political forces have kept the Dalit community divided and away from political power in Maharashtra for many years. It was Dr Dadasaheb Gaikwad, a close confidant of Dr Ambedkar, who first fell prey to the machination of non-Dalit politicians and left the Dalit plank in 1960s to become a Congress MP. Dadasaheb Rupawate was another Dalit leader to abandon the RPI banner to be a state minister in the Congress government. R S Gawai, present Kerala governor, who has always occupied some or the other elected or constitutional posts - be it chairman of the Maharashtra state legislative council or Rajya Sabha member – thanks to his proximity to the ruling Congress party notwithstanding the independent banner of his RPI faction.
The present generation of Dalit leaders, Athavale, Dr Ambedkar's grandson Prakash Ambedkar, Jogendra Kawade or Namdeo Dhasal have independently failed consolidate the Dalit votes. It has been proved time and again that the victory of the Dalit candidates is certain if all these leaders come under one banner. History was made Sharad Pawar of the Congress succeeded in forming an alliance with all these Dalit leaders in 1998 Lok Sabha polls and for the first time, Athavale, Kawade, Gavai and Ambedkar were elected to the Lok Sabha from reserved as well as general seats. Unity of the Dalit factions is a major threat both to the Congress-led and Shiv Sena-led fronts but this realisation has not forced the Dalit leaders to suppress their personal ambitions for the cause of the Dalit community.
Prakash Ambedkar has been consistent in shunning both the Congress and the saffron fronts but he has not been able to increase his influence beyond Akola district. He has not played any active role in increasing the influence of Bharatiya Republican Party- Bahujan Mahasangh all over the state. He has
the charisma associated with his surname but he has failed to exploit for his political good. Among all Dalit leaders in Maharashtra, it is only Athavale who had been in the corridors of power for nearly two decades, thanks to his association with Sharad Pawar. This has enabled him to emerge as the strongest Dalit leader in the state. His party has presence in various municipal corporations and councils in the state. The question is: How many Dalit voters will side with Athavale and vote for the saffron alliance. The Dalit community is certainly dismayed over the factionalisation of their votes and their marginalisation in political power. Both the Congress and the NCP have vied with each other in consolidating their Maratha votes while the BJP and Shiv Sena has in the recent past wooed the Other Backward Classes (OBCs). The Dalit votes, on the other hand, are divided among various parties, leading the community leaders nowhere. It is possible this realisation may lead to disillusioned Dalit voters to rally around Athavale – the only RPI faction leader who can pull maximum votes- no matter with which political party he decides to go along. Unlike the earlier Dalit leaders, Athavale has not sank the boat of his faction of the Republican Party of India and that stands his greatest advantage to attract those Dalits voters very conscious of their independent identity. This factor is likely to consolidate the Dalit votes in favour of Athavale's faction and prove beneficial for the saffron alliance. But if Athavale fails to win over the majority Dalit votes, that would put a question mark over the very existence of the united Dalits vote bank in the state.

Sunday, October 2, 2011

Poet, missionary Rev. Narayan Vaman Tilak




Poet, missionary Rev. Narayan Vaman Tilak

A chapter from a book
'Contribution of Christian Missionaries in India'


Author : Camil Parkhe

Published by Gujarat Sahitya Prakash, Anand, Gujarat





The students of Marathi medium schools get a glimpse of personality of Rev Narayan Vaman Tilak through some lessons excerpted from the well-acclaimed autobiography of his wife, Laxmibai Tilak, entitled 'Smrutichitre' (memoirs). The students also get to know his sensitive nature when they study some of his poems on flowers, nature and birds. The title 'Phula-Mulanche Kavi' (poet of flowers and children) given to him is so meaningful. Those who study Laxmibai's 'Smrutichitre' at college level, get further opportunity to understand Rev. Tilak's multifaceted personality from close quarters. There are many dimensions to Tilak's versatile personality: the truly nationalist Tilak who immensely loved his motherland and culture, the visionary missionary who after embracing Christianity, tried to live as a complete Indian Christian, a kirtankar who composed devotional songs like bhajans, abhangas, and gave discourses through Kirtan. He evolved a new spiritual-cultural movement for the newly converted Marathi-speaking Christians in Maharashtra and thus saved them from being culturally aliens in their own country. Included among the first five modern Marathi poets, the panch-kavi, Rev Tilak occupies a most venerable position in Marathi literature and especially in Marathi Christian community. The trio of Baba Padmanji, Pandita Ramabai and Rev. Tilak has been included in the Christian personalities who greatly contributed in creating the modern Maharashtra by their services in the fields like literature, social work and spirituality.
Narayan Tilak was born at his maternal grandparents' village Karanjgaon in the Konkan region on 6 December, 1861. Like Pandita Ramabai, Rev. Tilak also belonged to Chitpavan Brahmin community. He studied Sanskrit at Nashik. He married Manubai (Mankarnika) Gokhale around 1880. This Manubai was named Laxmibai after the marriage and now she is acclaimed as one of the best autobiographers in Marathi literature.
For eleven years after their marriage, Rev. Tilak did varied jobs like Kirtankar, teacher at places like Nagpur, Vani, Mumbai, and Murbad. In 1883, he used to edit a magazine 'Rishi' devoted to the religion. Once a Christian person gave him the holy Bible to read. Thereafter, he developed an interest in studying Christianity. Gradually, he started liking the religion and embraced it in 1895. He devoted rest of his life in the service of Jesus Christ.
With his own example, Rev. Tilak proved that it was possible for Marathi Christian community to be Christians without giving up their local cultural traditions. He fulfilled spiritual needs of the local Christian community by composing Jesus-centred bhajans and kirtan and epics. This has helped to a great extent to prevent adoption of western forms of worshipping in churches in Ahmednagar, Pune, Nashik, and Aurangabad districts - the areas where thousands of people embraced Christianity in the 19th and 20th centuries. Even eight decades after his death, several Marathi hymns composed by Rev. Tilak are still sung in various Catholic and Protestant churches.
Laxmibai Tilak's Smruti-Chitre explains the sensation and shock that resulted, when Sanskrit scholar Narayan Tilak embraced Christianity. Due to conversion, he was ostracised by his close relatives and society and had to stay away from his wife Laxmibai and young son Devdatta for nearly four years. In 1890, Laxmibai defied her family members and along with their son joined her husband. However she continued with her conservative rituals and customs for quite some time even after joining her now Christian husband and refused to have contact with the people belonging to the untouchable and other lower castes.
Once, there was acute shortage of water and Laxmibai was forced to drink water offered by a Muslim woman. Immediately after having a sip, she threw up. This incident marked conversion and transformation of conservative Laxmibai to a liberal and rebel personality. The revulsion caused in her after drinking water offered by a Muslim made her change her attitude towards her fellow-beings. Gradually, she started accepting food offered by people belonging to the untouchable communities. A year after joining her husband, Laxmibai also embraced Christianity. Laxmibai has penned all these events in her and husband's lives in her autobiography. Smruti-chitre serves as a mirror reflecting the lives of this great missionary couple and the social situation prevailing in Maharashtra in the early 19th century.
Rev. Bhaskar Ujagare edited a collection of 84 poems of Rev. Tilak titled Tilakanchi Kavita (part -1) in 1914. Narasinha Chintamani Kelkar, a close associate of Lokmanya Tilak, wrote a foreword to this poetry collection.
Rev. Tilak's Khristayan was an epic based on Bible. Composed entirely as per Indian tradition, it had similarity with the Tamil epic 'Tembavani' written by Joseph Beschi alias Virmamunivar, and also with the 17th century Marathi epic Kristapuran written by Fr Thomas Stephens. Both Fr Beschi and Fr Stephens were foreigners who composed epics based on Christian themes in regional languages. Rev. Tilak was the first Indian Christian missionary who composed an epic in similar style.
Rev. Tilak wanted Indian Christian forms of worships to be deeply rooted in the local culture and traditions - a principle emphasised by the Second Vatican Council five decades later. The epic Khristayan was a part of that effort. He started writing Khristayan in 1910. Many a time, he would leave his home and stay at places like Panchgani and Bhuinj to devote himself totally to his mission of writing the epic. Towards the end of his life, he had settled at Satara with his family for the same purpose. But his wish to complete the epic did not come true. He could complete only 10 full chapters and some part of the 11th chapter of this epic before he passed away. Twelve years after his death - in 1931 - Laxmibai, decided to finish her husband's incomplete work. In the next five years, she added 64 chapters to the Khristayan. After her demise, her son Devdatta penned the concluding 76th chapter. In 1938, the epic Khristayan was published. It was edited by veteran poet S K Kanetkar alias 'Girish', (father of veteran Marathi playwright Vasant Kanetkar).
Rev. Tilak was of the view that Indian forms of worshipping like singing bhajans and conducting kirtans should also be included in Indian churches. He succeeded in introducing this tradition in churches. He wrote in his preface to his book on compilation of Abhangas - "Singing bhajans and narrating stories from mythology are the traditional ways of propagating religion which are acclaimed and upheld by the masses."
The efforts of Tilak to introduce indigenous style of worshipping in Indian churches have yielded rich dividends in Maharashtra. The faithful in Catholic and Protestant churches sing Marathi hymns to the accompaniment of harmonium, tabla and cymbals.
Tilak maintained that conversion to Christianity does not mean emigration to another country and therefore, even after conversion, people should retain their distinct cultural identity. He was truly a nationalist missionary who took pride in Indian culture. Towards the later years of his life, Rev Tilak had started using saffron clothes, which symbolised renunciation.
Prior to his conversion, once a friend asked Tilak," Will your intense patriotism remain the same once you become a Christian?" In reply to this question, Tilak composed a poem. It throws light on Tilak's patriotism. Tilak had written at the end of the poem which when broadly translated from Marathi would be as follows:- ' Oh dear friend! I might cry, might languish, work hard while living on the earth, but would die for my own country even if I become a Christian. By doing this, I would enhance the grace of Christ. Otherwise, I would be a Christian only for the namesake."
Tilak has said, ' A Christian must be like Christ. And an Indian Christian must be like an oriental Christ.'
Towards the end of the 19th century and in 20th century, hundreds of families from western Maharashtra, Marathwada and Northern Maharashtra embraced Christianity. These families did not belong to the high caste like Rev. Tilak, Fr. Nilkanthashastri (Nehemya) Gore or Pandita Ramabai. These people had belonged to different low untouchable castes and tribes. As untouchables and primitive tribes persons, they were not allowed to enter any Hindu temple those days. Denied education for centuries, they had no access to any religious books. Even after their conversion to Christianity, the high caste people continued to treat them as untouchables. The abhangas or the Marathi hymns composed by Tilak fulfilled the spiritual need of the neo-Christians who were trying to understand their new religion. The spiritual composition by a Sanskrit scholar like Rev. Tilak was also of a great literary value. Although Rev. Tilak was a Protestant, his hymns have been sung for the past several decades in Catholic churches as well.
Tilak served as an editor of a Marathi periodical 'Dnyanodaya' from 1912 till his death in 1919. The periodical, established by the American Marathi Mission in 1842, is being published to this date.
Tilak was once invited by Pandita Ramabai to stay at her village Kedgaon near Pune and help her in her ongoing work of translation of Bible into Marathi. Around 1905, Tilak along with Laxmibai and son Devdatta stayed in Kedgaon for nearly six months for this purpose. While Tilak was in Kedgaon, Ramabai published a collection of his 108 bhajans with the title of 'Bhajan Sangraha' at her printing press. She also printed its second edition later.
Tilak insisted that the girl inmates from Ramabai's 'Mukti Sadan' should be taught Christian hymns sung in Indian classical music style. He had produced the collection of hymns 'Bhajan Sangraha' for the same purpose. Before Tilak's visit to Kedgaon, Ramabai used to teach the girls to sing hymns with western music style.
Pandita Ramabai had thorough knowledge of Sanskrit. Tilak had learnt Sanskrit but he was influenced more by the literature of Marathi sants (saints) belonging to the bhakti cult. That is why he used to say that, he had reached at the Christ' feet by walking on the bridge built by Sant Tukaram. It was difficult for Tilak and Pandita Ramabai with different inclinations and bent of minds to agree upon translations of Bible. Therefore within six months, Rev. Tilak along with his family left Kedgaon.
Although Tilak left Kedgaon, his friendship with Ramabai continued. During his last days when Tilak was critically ill, Ramabai had sent Rs 100 to him through her daughter, Manorama.
Rev. Tilak's will is a testimony of his immense patriotism and his love for Indian culture. In his will, he had stated that, that his mortal remains should not be buried as per western tradition but be consigned to flames according to the Indian tradition. He also said that black colour should be banned during his funeral procession. He said that, "If my near and dear ones wanted to raise a memorial or a tomb at a place where my ashes would be kept, the following lines should be inscribed on it: - 'Pushkal ajuni una, Prabhu Mi Pushkal ajuni una re!' (Oh God! I am still incomplete. God! I am still incomplete!) There should be no prefix like 'Reverend' or 'Mr.' to my name. The name should not be written as N. V. Tilak in English but as Narayan Vaman Tilak. I have not loved my parents, wife, children, friends or even myself as much I loved my country."
Rev. Tilak passed away in J. J. Hospital in Mumbai on 9 May 1919. His last rites were performed at Worli cremation and his ashes were buried in a tomb in Ahmednagar.. Rev. Tilak's favourite Marathi poem ' Pushkal Ajuni Una' and a poetic tribute by poet Madhav Julian have been inscribed on a marble plaque at his memorial.


References:-

1.'Smrutichitre' (Marathi) by Laxmibai Tilak, Devdatta Tilak, Editor- Ashok Devdatta Tilak, Abhinav edition, 1973, Publisher- Ashok Devdatta Tilak, Nagrik Press, Ramkrishna Paramhans Path, Nashik, Maharashtra, 422 002.

2.'Dnyanodayachya Panatun Maharashtrachya Prabodhanacha Magova' (Marathi) (A review of the awakening in Maharashtra through the pages of Dnyadodaya) (1842-1992) Edited by - Prof. Sudhir Sharma and Vijaya Punekar. Publishers- Dnyanodaya Trust, Joohi, Pathardi Road, Bhingar, Ahmednagar, Maharashtra, 414 002, (1997)

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Thursday, September 22, 2011

Padma Bhushan Fr Camil Bulcke

The President of India in 1974 conferred the Padma Bhushan title on Fr. Camil Bulcke, a Jesuit priest of Belgium origin, in recognition of his services for enriching Hindi language and his research work as an indologist. Fr. Bulcke was a multi-faceted personality. His Angreji-Hindi Kosh (English-Hindi Dictionary), was first published in 1968 and reprinted several times thereafter. He is also credited with translation of the Bible into Hindi. His magnum opus, of course, is his research work on the story of Rama in Indian literature, both in Sanskrit and vernacular languages.
Fr. Camil (also spelt as Camille) Bulcke was born in Flanders in Belgium in 1909. It is said that the name of his village, Ramaskapelle, predestined him to become an expert of Ramayan and Rama story. He was an engineering graduate when he decided to join the Society of Jesus in 1930. He sailed in 1935 to India, a land that was to become his home for the rest of his life. He was ordained priest in 1941. He graduated in Sanskrit from Calcutta University, obtained his MA in Hindi and D Phil from Allahabad University.
Fr. Bulcke was the head of Hindi and Sanskrit department at St Xavier's College in Ranchi from 1950 to 1977.
Bulcke obtained doctorate in Hindi of the Allahabad University. The subject of his thesis was 'Ramakatha : Utpatti Aur Vikas'. (The story of Lord Rama: Origin and development). Allahabad University published the dissertation for the D. Phil. degree in 1950. It is noteworthy that Fr. Bulcke's dissertation was the first doctoral dissertation in Hindi. Until then, such dissertations were written only in English.
Since the thesis in Hindi was published soon after the Independence, the author of the thesis also came into the limelight. Allahabad University published the second edition of the research work in 1962 and the third edition in 1971. A Malayalam translation of the book was published by the Kerala Sahitya Academy in 1978.
Ever since Fr. Bulcke arrived in India, he fell in love with the country, especially the north Indian Hindi belt. He had accepted Indian citizenship in 1950.
Taking note of Fr. Camil Bulcke's work in the field of literature, the government of Bihar appointed him as a founder member of 'Bihar Sahitya Academy'. There after he was appointed as a member of many committees at the national level by the Central Government. He functioned as a member of many literary institutes at State and national levels. He tried a great deal for recognition of Hindi as the national language.
Apart from Hindi, Fr. Bulcke also knew well Hebrew, Greek, Latin, and Sanskrit and spoke Dutch, French, German and English fluently.
After completing research on Ramakatha, Fr. Camil Bulcke dedicated himself to translation of Bible in Hindi and also for creating English-Hindi dictionary. The dictionary was published in 1968 and there after many editions of the same was taken out. The translation of the entire second part of Bible, New Testament was published in 1977. The Hindi translation of Bible was published in 1986. But Fr Camil Bulcke did not live long enough to see the publication as he had passed away in 1982. Special programmes based on the work done by the scholar of oriental research were telecast on television and broadcast on radio.
Fr. Camil Bulcke has been called as an encyclopaedia of Rama story. It was said that 'in the field of Hindi research on Ram Charit Manas, an epic by a medieval saint Tulsi Das, Bulcke's work is supreme. His is the last word on the subject'. He was referred to as one of the greatest authorities on Lord Rama. Therefore, he was frequently invited to speak on Rama and Ramayana. In Hindi region of north India, he was fondly referred to as Baba Bulcke.  
Fr. Bulcke's English-Hindi dictionary is a well-known standard work. It has been described as 'a  scholarly, up-to-date and scientifically made dictionary catering to the needs of Hindi speakers in using English'.   
John Feys in his article 'Fr. Bulcke the Indologist' has said that 'only one in a thousand Jesuits perhaps can make his mark in Indology as did Fr. Camil Bulcke'.
Lauding Fr. Bulcke's research, a noted Hindi scholar has said, `As long as there will be rivers and mountains on this earth, the story of   Ram will be spread. As long as the story of Ram is told, Baba Bulcke will not be forgotten."  




References:
1. ‘Dr. Camille Bulcke: the Jesuit who loved Ram', 'Saints and sages in India', by Fr. R S Lesser, Gujarat Sahitya Prakash, P B No 70, Anand, Gujarat, 388 001   
2. 'Jesuits in India : In Historical Perspective,' Edited by Teotonio R. De Souza and Charles J. Borges, Instituto Cultural de Macau and Xavier Centre of Historical Research, Goa (1992)
3. Fr. Camille Bulcke: The Indologist' by J Feys, 'Jesuits presence in Indian History' - Edited by Anand Amaladoss (S.J), Commemorative volume on the occasion of the 150th anniversary of the new Madurai Mission 1838 - 1988, Published by X Dias de Rio   ( S.J.), Gujarat Sahitya Prakash, P.B. No. 70, Anand - 388 001

Wednesday, July 20, 2011

Don Bosco relics in Maharashtra

Relics of St Don Bosco to arrive in state next month

CAMIL PARKHE
Monday, July 18, 2011 AT 11:53 AM (IST)
Tags: Saint Don Bosco, church, world tour, Pune, Camil Parkhe
PUNE: The relics of Saint Don Bosco, which had left Turin in Italy in 2009 for a world tour as part of the second birth centenary celebrations of the youth icon priest, will be in Pune and neighbouring Nashik and Ahmednagar districts early next month.
The relics, which will arrive here from Ahmednagar, will be displayed for veneration at Sacred Heart Church, in Yerawada on August 8 and 9. Incidentally, the church parish is looked after the priests belonging to Salesian congregation founded by St Don Bosco.
The relics of Don Bosco have been recomposed from his body, which was exhumed in 1929 for his canonisation. The saint's right arm has been placed within a wax replica of St John Bosco's body which is now being taken on tour in 130 countries, where the priests and nuns of the congregations founded by St Don Bosco are working.
The relics will leave for Lonavla on August 9. The second birth centenary of the saint falls on August 16, 2015.
There are over 15,000 Salesian congregation priests and brothers and over 18,000 nuns belonging to the congregation of the Daughters of Mary Help of Christians, another congregation founded by Don Bosco.
THE SAINT
The relics of Don Bosco have been recomposed from his body, exhumed in 1929 for his canonisation. The saint's right arm has been placed within a wax replica of St John Bosco's body, which is now being taken around the world.

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Comments

On 20/07/2011 09:49 AM Fr. Malcolm said:

Thank you Camil for this news. We look forward to pay our respects and have glimpses of the relic of a great saint.

On 19/07/2011 10:04 PM Shirish Sebastian said:

We hope and pray that the visit of Don Bosco to our city brings about a transformation in the Youth of our city.

Wednesday, March 23, 2011

Japan nuclear disaster, Nature is supreme

Nature is supreme

CAMIL PARKHE
Wednesday, March 23, 2011 AT 07:59 PM (IST)
Tags: Chernobyl nuclear disaster, Japan quake, Japan tsunami, Jaitapur, Camil Parkhe
The news related to the nuclear radiation in Japan have revived my memories of the Chernobyl nuclear disaster which occurred during my visit to Russia and Bulgaria. The nuclear accident in April of 1986 at Chernobyl in Ukraine was kept a closely-guarded secret by the then USSR government. The communist nation was forced to acknowledge it only after some western nations reported sudden high discharges of radioactivity in the atmosphere. The accident, believed to be the most serious in the history of nuclear power, until last week's disaster in Japan, caused panic all over the world about the possible effects of the radiation. I, along with some Indian journalists, had arrived in Russia and later in Bulgaria for a completing a diploma course in journalism. Mikhail Gorbachev, who was then executive head of Soviet Russia, was yet to announce his glasnost (transparency) and perestroika movement of restructuring the political and economic systems of that country. So, it was not possible to know the exact number of casualties and damages caused by the Chernobyl nuclear mishap.
There were no English newspapers in Sofia where we were studying, and our translators would not dare to disclose what they had heard about the nuclear disaster. There were fears that we may not be able to fly back to Moscow en route to New Delhi and that we may have to take the alternative route of Rome. We were worried that we may already have been affected by the radiation. Our Bulgarian journalist teachers were tight lipped over the issue. It was then we really realised what Winston Churchill had meant when he coined the term 'iron curtain'.
Chernobyl nuclear incident was indeed an accident and the resultant radiation had long-term effects on thousands of people. The nuclear disaster in Japan has been caused by natural calamity of earthquake. While Chernobyl could have been averted, there was absolutely no way to prevent the earthquake which caused blasts at the Japanese nuclear reactors. The nuclear incidents in Japan have now raised question marks on the safety of various other nuclear plants, including the proposed Jaitapur project in Maharashtra, of the big dams and the high-rise constructions in the event of an massive earthquake. The Japan nuclear case has only once again underlined that we human beings are too small and too weak to resist or withstand the assaults of the nature, be it is an earthquake, tsunami or a flood.

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Sunday, March 20, 2011

Education at doorsteps salespersons

Education at doorsteps

CAMIL PARKHE
Tuesday, December 28, 2010 AT 07:12 PM (IST)
Tags: Camil Parkhe
Daddy, that policeman has come again to arrest you,” announced my daughter after answering the doorbell. Grumblingly, I searched for a Rs5 coin and headed towards the door. “Your visits have now become too frequent,” I protested as I handed over the coin to the young man, shabbily dressed as a police constable. He was a member of the Bahurupi or the Rayran community which visits various houses, dressed as Shankar, Hanuman and nowadays mostly as policeman as it requires a minimum makeup. “Chala Saheb, there is an arrest warrant against you,” is how he greets the unsuspecting persons at each door and reaches a compromise with as little as Rs5 or Rs10 as his entertainment fee.
The bahurupi is among the scores of persons regularly ringing doorbells in my building. As an office-bearer of the housing society, I've been discouraging members from entertaining salespersons as a security precaution. There are notices displayed in our parking lot, announcing "Salespersons are not allowed."
I used to frown whenever I saw an elderly neighbour enjoying long conversations with salespersons offering a variety of products. “Aho Kaku, it is not safe to allow unknown persons enter our homes, they may be thieves on a recce mission,” I tried to explain to her.
Much to my chagrin, Kaku continued to evince a keen interest in what the salespersons had to say or sell although I never saw her purchasing anything from them. Kaku's family had shifted from a Satara village some years back and until recently, the family had not felt the need for modern gadgets like mixer, fridge or food processors. Then, why was she wasting time with salespersons at the risk of security, I wondered.
One day, I could not restrain myself when I saw Kaku, with absolutely no knowledge of English, flipping through the pages of a thick volume of an English dictionary brought by a young salesman. As was her wont, she did not purchase the salesman's product.
 “Kaku, why do you entertain these salespersons when you never purchase anything from them,” I asked her. “I've nothing to do when all other family members have left home either for work or for the school. Besides, talking to these salespersons, watching them demonstrating a variety of products, I'm introduced to a world I've never known before.”
Her answer stumped me. I had never imagined sales talk at the doorstep had this advantage. After that, I never objected to Kaku’s talks with salespersons.

Friday, March 18, 2011

Christmas is dual feast for City Church in Pune

Christmas is dual feast for City Church


http://www.sakaaltimes.com/SakaalTimesBeta/20101219/5127886616320126673.htm
CAMIL PARKHE
Sunday, December 19, 2010 AT 06:12 PM (IST)
Tags: City Church, Christmas 2010
PUNE: This Christmas will be of an added significance for the City Church, the mother of all churches in Pune and Pimpri-Chinchwad. It was on Christmas feast exactly 218 years ago that the Catholics in Pune had celebrated the first mass on a land gifted by Sawai Madhavrao Peshwa in appreciation of their services in the Maratha army.
It was on this land that the Church of our Lady of Immaculate Conception, popularly known as the City Church, stands today. This first church in Maharashtra (excluding the churches in Mumbai and Thane district) has been the mother of various Catholic churches which have come up in Pune and Pimpri-Chinchwad during the last two decades.
Today there are altogether 22 Catholic churches in Pune and Pimpri-Chinchwad.
The British, who took over power in Pune, gifted the adjoining three acres and 14 gunthas land to the church whose population has increased by then. A new church was built on this land in 1852. Exactly a century later, the church’s premises was extended to cater its parishioners whose strength by then had risen to 7,000.
Although the oldest church in the city, the number of parishioners of the City Church has been shrinking during the past few decades. This is because a large number of parishioners during this period have sold their houses in the local area and purchased more spacious houses in Fatimanagar and neighbouring areas, the church’s parish priest, Fr George D’Souza, told Sakàl Times.
As a result now, St Patrick’s Cathedral, the city’s second oldest church built in 1850, has the largest Catholic population of over 1200 families. Now there are around 300 Catholic families in City Church’s jurisdiction.
The church has derived its name ‘City Church’ as it stood at one of the entrances of Pune, the Quarter Gate, which had existed there.

Thursday, March 17, 2011

Changing media

Changing media

CAMIL PARKHE
Friday, January 21, 2011 AT 09:51 PM (IST)

http://www.sakaaltimes.com/SakaalTimesBeta/20110121/5298012004879421511.htm


Tags: Media, Changing Media, Journalism
Naren, there is a phone call for you," a journalist said and unsuspecting Naren left his seat to answer the call on the landline phone. A moment later, he realised that he had fallen into a trap as his colleague had taken control of the lone typewriter in the national newspaper where we worked. This was the situation prevailing two decades ago when the age of computers had not yet dawned. And only a few days ago, my daughter wanted to know what a typewriter was! Her question left me wondering at the astonishing speed at which technology has evolved during the past three decades.
The first newspaper establishment in Goa where I worked had a hand composing mechanism for the Marathi newspaper and mono-typesetting for the English one. I remember participating in and leading a number of demonstrations of journalists to oppose automation in newspaper industry on the ground that it would render many people jobless. Of course, nothing of that kind happened as I saw many of the young and other hand compositors being trained and absorbed as computer typesetters. Besides working as a staff reporter, I had also doubled as a correspondent of a newspaper outside Goa. That newspaper had provided a post-paid telegram card of the telegraph department. I wonder if today's youngsters would even know what is a telegram or the fear associated with its arrival.
I remember journalists in a Pune newspaper were reluctant to give up the use of the rickety typewriters and turned to computers only after a fatwa was issued that only news stories typeset in computers would be used. We took to computers and then there was no turning back. Internet in the early 1990s revolutionised not only the newspaper industry but the whole world. Pagers which made an appearance for a brief period of a couple of years faded into oblivion as soon as the mobile phone arrived. This reminds me of those days when people had to be on a waiting list for a landline phone connection for years and of those categories of ordinary, urgent and lightning calls of the telephone department on which journalists relied for collecting news or for transmitting news to headquarters.
Today, journalists transmit stories and photos to newspaper offices with a click of the mouse. Blackberries too have brought many wonders. The transition in the technology during the last a few decades is just breathtaking and makes one wonder what lies in store in the next few years

Haldi Kumnku function for men

Haldi-kunku for men

CAMIL PARKHE
Monday, February 14, 2011 AT 05:59 PM (IST)
Tags: Camil Parkhe, Haldi-kunku ceremony, Women

http://www.sakaaltimes.com/SakaalTimesBeta/20110214/5213164191992375760.htm

The door bell awoke me from my deep siesta in the late afternoon on January 26, one of the rare holidays for journalists. The caller, a neighbour, had come to invite my wife and daughter for the haldi-kunku function that evening. The door bell had woken me up at the right moment as I detest long siestas on a holiday. The delivery of the invitation message immediately had the desired effects among womenfolk on various floors of the building. Hectic preparations began to get ready for the event, although the function was to be held in the same building.
Around 7 pm, my wife and daughter went for the haldi-kunku function. I too went downstairs, wondering what to do for the next half an hour, or more. In the parking lot, my neighbour, whose wife was hosting the haldi-kunku, was all set to leave for the badminton court. I turned my search to another neighbour so that we could gossip for a while. He too had left home after learning that his wife would be busy with the haldi-kunku programme.
Then it struck me: haldi-kunku was not the only occasion that enabled the womenfolk in the building and the colony to have a get-together. Holi is a festival to be enjoyed by all but over the past years, I have found, that it is only the children -- boys and girls -- who participate in the festival of colours. Women too enjoy for about half an hour the joy of splashing colours on each other in their building. However, for most men -- the office-goers and also those having a holiday on that day -- Holi festivities are a taboo. The same is the case with Garba dances in which only young boys and women of all ages are seen in large numbers.
The last get-together of our housing society, although attended by men and women in equal numbers, had soon turned into an affair dominated entirely by women who chatted excitedly and incessantly and laughed merrily while the men sat or stood around quietly, not knowing what was to be done. They fared miserably at the antakshari, singing and all other contests. I began to wonder why we men are becoming dull and duller.
That night, three of us neighbours returned to the building at the same time. While we were in the lift together, I asked them: “Shall we have a haldi-kunku function exclusively for men?” “Hey, we really need something like that,” was the instant response. Now we are planning one. Hopefully, men lose their stiff upper lip during that function.

Quota for women

Mere crumbs of power

CAMIL PARKHE
Thursday, March 17, 2011 AT 09:05 PM (IST)
Tags: Reservation for women, Women-Politics, Maha govt, Camil Parkhe
It is nearly two decades since Maharashtra implemented 33 per cent reservations for women in local self-government bodies. The gender-based special quota was meant to politically empower women and to increase their participation in decision-making process in village panchayats, taluka panchayat samitis and zilla parishads. With the passage of the 73rd and 74th amendments to the Constitution, the 33 per cent reservation for women with quota for SC, ST and OBC women in local self-government bodies has come into existence all over the country. Ideally, the past two decades should have been enough to show positive results in women's empowerment. But that does not seem to be the case in Maharashtra or other states.

The 33 per cent quota has ensured a third of membership for women in these institutions. Many of them have occupied the coveted posts of sarpanche, municipal council presidents, mayors and zilla parishad presidents. In most cases, the nominations of these women came from politician members of their families. The sole intention was to retain the political power in the family. The tenure in these institutions should have served women as a training school for a never-before political career. Maharashtra's former chief minister and now Union minister, Vilasrao Deshmukh, had begun his political career as a sarpanch of Babhalgaon village in Latur district. Former Union home minister Shivraj Patil had entered the political arena as president of the Latur municipal council. Former chief ministers Manohar Joshi and Narayan Rane too had launched their political careers as members of the municipal corporation of Mumbai.

Some women politicians have risen from the roots to occupy high political posts. Shobhana Phadanvis, sitting BJP MLC and former Maharashtra minister, had started her inning as a member of the Mool village panchayat in 1968. She was elected as Chandrapur zilla parishad member in 1977. She won state legislative assembly polls thrice. Former minister of state for health, Shobha Bachchav, began as a member of the Nashik Municipal Corporation and director of Nashik District Central Cooperative Bank. Fauzia Khan, who took over as a minister two years back, is NCP's MLC from Parbhani. Most other prominent politician-women carry the political legacy of their families. They include MP Supriya Sule, daughter of NCP chief Sharad Pawar; minister Varsha Gaikwad, daughter of Congress MP Eknath Gaikwad; MP Pankaja Munde, daughter of BJP leader Gopinath Munde; and Priya Dutt, daughter of former Union minister Sunil Dutt.

The question is how many of the women who availed of the 33 percent quota and served as members of panchayats, municipal councils, corporations and zilla parishads or as sarpanches, mayors and zilla parishad presidents have graduated to the posts of legislators, MPs, state or Union ministers in two decades. The answer is disappointing. Hardly any women have been achieve that transition. The political parties which had elected them as members or heads of local self-government bodies did not find them good enough to nominate them to the higher posts in assembly, legislative council or Parliament.

Prithviraj Chavan is the 15th politician to occupy the chief minister's post in Maharashtra. It is sad that not a single woman has occupied this post since the formation of this so-called progressive state in five decades. Nor is there a woman claimant to the job even now. The women politicians, who came closest to claiming the post, were former revenue minister Shalinitai Patil, wife of former chief minister Vasantdada Patil, and Premlakaki Chavan, mother of the present chief minister. Premlakaki, a loyalist to Indira Gandhi, was president of the Maharashtra Pradesh Congress Committee when Congress veterans, including Y.B. Chavan and Sharad Pawar, had left the Congress boat after the Emergency.

So far, only one woman politician in Maharashtra has risen high to occupy various political and constitutional posts. President Pratibha Patil was first elected an MLA at the age of 26. She has served as a minister, deputy chairperson of the Rajya Sabha and governor of Rajasthan. Patil's is an exceptional case. The number of women MLAs, MLCs and MPs has never touched the two-digit mark. Shalinitai Patil was the last high profile woman politician, and that was 25 years ago! At present, there are only two women ministers, both hold junior posts.
With this dismal picture, the increase in the women's quota in local self-government bodies is unlikely to achieve the desired goal of political empowerment of women. The rural elected bodies or the civic bodies in small towns hardly enjoy any political or financial powers. So the legislation to increase the quota of women will be supported by most political parties without any hesitation. The same political parties will, however, continue to vehemently oppose the passage of the long-pending legislation on reserving 33 per cent seats for women in Parliament and state assemblies.
The ruling and opposition political parties, all dominated by male politicians, know it all too well that real political power lies in state assemblies and Parliament and with ministers at states and central levels. The goal of political empowerment of women can be reached only with reservation of equal number of seats for women in state assemblies and Parliament. But in view of the strong and adamant stance of most political parties, that seems to be a very distant dream.