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.

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.

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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