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)

---------

Add caption

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

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.

Join Sakaal Times on Facebook:
http://sakaaltimes.fbfollow.me/

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.

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.

Join Sakaal Times on Facebook:

http://sakaaltimes.fbfollow.me/

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.

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.