Cenkantal - Eco-spiritual Perspective

CenkÄ ntal Spirituality and Dialogue

No. 2.

Bulletin of the Chennai Jesuit Province

December 2020

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Cenkāntal

Spirituality and Dialogue

No. 2. December 2020

Cenkāntal is a Bulletin of the Spirituality and Dialogue Commission, Chennai Jesuit Province.

It focuses on the Jesuit Mission Priorities.

It appears four times a year: September, December, March and June.

It is for private circulation only.

On the Title: Ceṅkāntal - Red Malabar Glory-Lily, Gloriosa Superba – is one of the 99 flowers of the Tamil country enumerated in the poem Kuriñcippāṭṭu. C. J. Beschi compares Mother Mary’s rosy-hands with kāntal flower. (Kāntal nēriya cenkarattu ēntinal. Tēmpāvani 965; also kāntal-kai : kāntal-like ruddy hands, in Tirukkāvalūr Kalampakam 23).

Front cover: Mangrove- Ecosystem- Coastal area. The forest along the sea-shore protects and preserves the land from erosion caused by the violent waves.

Back cover: “The sower went out to sow” (Mathew 13, 3), but did not find the land. The vision of the artist speaks through his brush interpreting the reality, as we face it today.

Cover Design & Lay-out: S Jayaraj (sjayaraj999@yahoo.com)

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Members of the Commission: Fr. Maria Arul Raj A. (Coordinator) Sr. Amala Sarojini SSAM Mr. Kombai S. Anvar Mr. F. A. Nathan Br. Antony Sinnamuthu Fr. Arockia Dass J. Fr. Leo Anand M. A. Fr. Anand Amaladass (Editor Cenkāntal) Message from the Coordinator: Friends, We are immensely pleased to receive the positive responses to the first issue of the Bulletin Cenkāntal.

Encouraged by this, we are happy to present the second issue of the Bulletin on Ecology, the second theme of the Jesuit mission priority. It is our joy to work with the motto of “Towards Abundant Life Together with Dialogical Spirit”. We are happy to carry out the mission of building the culture of harmony amidst the culture of fragmentation. While we thank our Provincial Superior Rev. Dr. Jebamalai Raja SJ for his support, we extend also our deep sense of gratitude to all the contributors to this issue on ecology.

We are quite aware that it is a collaborative venture of several well-meaning individuals committed to the common good. Hence our appreciation seeks to strengthen our Solidarity.

A Maria Arul Raja SJ Co-ordinator Spirituality & Dialogue Commission Jesuit Chennai Province cc.spirituality@censj.org +91-9444266657 Address: Director IDCR Loyola College, Chennai – 600034

In this Issue Editor’s Foreword.................................................................................................. 4 Revisiting the Chola Mandalam Prospects of Port Prosperity from Chennai to Colachel

Ms. Diana Arachi.......................................................................................... 5 Western Ghats - Lifeline of Indian Peninsula

Ms. Akila Elanchezhiyan . ............................................................................ 7 Intrusion into Elephant Corridors at the Western Ghats

M. A. Leo Anand S. J.................................................................................... 9 Ecology in Disaster Management Mr. Edward Fernandez............................................................................... 11 Jesuit contribution to Environment in Tamilnadu

Ignacimuthu S. J......................................................................................... 13 Arte palmarica, a 17th Century Text on the Cultivation of Coconut Trees

Dr. Ines G. Župavov..................................................................................... 15 Innovations in Water Resource Management at Loyola Campus Chennai

S. Maria Packiam S. J................................................................................. 16 Reading Pope Francis’ Laudato Si in the Indian context

Michael Amaladoss S. J.............................................................................. 18 Eco-spirituality of St. Francis of Assisi

Dr. A Singarayar OFS.................................................................................. 20 A Muslim Perspective on Environment

Mr. Ahmed Kasim....................................................................................... 22 Amman Festival among the Tamils Celebrates Nature

Maria Dhanaraj Thivyarajan SAC............................................................... 24 St. Valluvar and St. Ignatius – An Eco-Spiritual Perspective

Anand Amaladass S. J................................................................................ 25 History will remember those who build Dams, sings an ancient Tamil poet................................................................................. 27 “The Sower went out to sow”, but did not find the Land

Mr. S Jayaraj............................................................................................... 28

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Editor’s Foreword

Eco-spiritual Perspective

C

oncern for Ecology does not mean just worshipping the nature. The Chāndogya Upanishad (6.3.3,4,7) calls the five elements ‘devatas’, which Ananda Coomaraswamy insightfully translates as ‘angelic powers’. In that sense these elements have a function to fulfill in the universe like the role of angels in the Catholic Christian tradition.

In the Southern Saiva tradition these five elements are said to be attributes of Lord Shiva. In fact, there are five temples dedicated to Lord Shiva in Tamil land representing the five elements: Kālahasti near Tirupati for wind; Cidambaram for space; Kāncīpuram for earth; Tiruvannāmalai for fire; and Tiruvānaikāval for water. They are not without deep spiritual significance. Tirumantiram (a 12th Century Saiva text) tells us that Shiva dances in all the five elements. The dance here is a metaphor for the Divine Presence.

But ecology insists that we listen to the five elements.

Raimon Panikkar prefers to use the word ecosophy, which suggests a wisdom of which we are not the owners. Bernard of Clairvaux, almost a century before Francis of Assisi, wrote: “The woods and stones will teach you what cannot be heard from the masters”.

Nature is alive, and we have to listen to it.

According to Panikkar, ecosophy contests modern science in threefold ways. First, knowledge implies the threefold activity by which Man is a human being: to discern, to make the right choice, and to put it into practice. This knowledge has a saving power.

The ideal of wisdom, sapientia, jñāna still conveys this triple power; whereas modern science is mere calculus, fascinating and useful as it may be, but it has no saving power any longer.

Secondly, modern science is based on a method of quantification and experimentation, and therefore needs an external control. But the sage “knew” that any knowledge “touches” the known thing, that is, in communion with reality. Ecosophy does not approach

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living beings as inert and inanimate “matter”, it respects their spontaneity while acknowledging the hierarchical order of reality. Matter herself is alive.

The very notion of life is not limited to the life of plants and animals.

Thirdly, modern science is neither neutral nor universal, which are the core claims of colonialist belief. If life means to know and to share, in a human way, ‘the wisdom of the Earth and the mysteries of the Real in order to grant people a full participation in the adventure of Reality, then we do not need most of the data and skills with which modern science stuffs our brains and hearts.’

Panikkar’s whole contention is that if techno-science has become an indispensable specialty, then we are at the mercy of those specialists. ‘This syndrome simply repeats the centuries of domination of a privileged caste over the rest of humanity. The traditional societies recognized a hierarchical order, and thus the power of the elite was believed to have a divine sanction as in the case of kings, priests, brahmans, and the like.

Now the might of the scientific caste today wields a power over life and death immensely superior to any other caste of any other period of human memory.’

Even at this time of corona pandemic, a visit to any modern hospital or military base is enough to grasp what this power is like. ‘It is one thing to be interindependent, it is quite another thing to be totally dependent (in bondage).’

This issue focuses on the environmental concerns within geographical zone of today’s Tamilnadu, the East coast, the Western Ghats etc., the Jesuit contribution to the study of this area, and a few reflections on the eco-spiritual perspective from the Hindu, Christian and Muslim traditions. The graceful contributions of the writers for this Bulletin are gratefully acknowledged.

Anand Amaladass S. J. (amaladass24@gmail.com)

Revisiting the Chola Mandalam Prospects of Port Prosperity from Chennai to Colachel

Cenkāntal

Ms. Diana Arachi

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ince centuries, ports have been of utmost geopolitical and social importance in every country.

Indologists and ardent readers of history are in many ways still uncovering the historical significance of port cities in trade and cultural exchanges.

Port Power Today, the Chinese Belt and Road (BRI) Initiative seeks to reconnect the conceptual ideas and trade links laid out by the Old Silk Road. Around 70 countries have signed up for the BRI, with another 140 countries engaging in other Chinese infrastructure and investment mega projects. The scale of expansion is rapid and big, yet certainly not the first of its kind. One may argue BRI borrows on the capitalist expansion of the East India Company and aspires to emulate the soft power reach of the Chola empire.

Through strategic geographical agreements, China has successfully captured many port cities in Asia and Africa that are crucial to the success of the New Maritime Silk Road. China’s strategic valuation and highly coveted relations with the Pearl in the Indian Ocean, Sri Lanka, may thus come as no surprise. In this context, port cities have not only become valuable possessions in a strategic game of chess and debt-trap diplomacy, but also symbols of national pride and geosecurity. Such large BRI infrastructure ambitions have however come at a heavy cost. Freedom of speech, muted media, restrictions on movement, wide-scale systemic human displacement and environmental degradation are but a few externalities.

South Indian port cities, despite their glorious past, have been spared of the extra-territoriality– or so it may seem.Tamil Nadu owns 1,076 km of India’s shoreline. The Chola Mandalam Coast (or Coromandal Coast) stretches across the South Eastern coastline covering many settlements from Chennai to Colachel.

While Chennai has become the eight largest Indian metropolis, cementing its role in commerce and education, it also served as the first entry point for Colonial powers and is thus infamously also the Gateway to Century of foreign exploitation. The urban architecture in and around Old “White Towns” of Chennai and Puducherry stand testimony to an era un-proportionally etched in the records of history and firmly promoted by tourism boards. Many other places along the Chola Mandalam however have been in parts or in its entirety lost to nature and from memory. In this respect then, is it worthwhile to revisit the few key locations along India’s East Coast that bear immense potential for an economic and ecological renaissance.

The suffix‘Pattinam’ refers to a town near the sea in Tamil. Unfortunately, the grandeur of these old Pattinams is captured in only fragments of historical anecdotes and parts of Sangam literature. Some still recognisable Pattinams include Chennaipattinam or Madrasapattinam or Adiramapattinam for Chennai; Devanampattinam for Cuddalore; Kaveripoompattinam for Poombuhar; Nagaipattinam for Nagapattinam and Thenaipattinam in present-day Kanyakumari District.

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Disruption by Nature The Coromandal Coast is a environmentally riskattractive region, prone to the forces of tectonics, changing hydrological patterns, several tsunamis, and sediment erosion. Many flourishing ancient port cities fell to such forces of nature. Among many Tamils it is known that ancient port cities such as Kaveripattinam (Poombuhar), Korkai, Danushkodi fell to similar environmental fates. Danushkodi, once known as the Little Singapore of South India, was turned into a ghost town by nature and politics. Kaveripattinam once was a flourishing trading post of the early Cholas as well as the later Chettiars. Nagapattinam was the departure point for the impressive Chola fleet embarking to explore the shores of Southeast Asia.

To this day, South Indian and Chola-inspired temples dot the landscapes of Myanmar, Vietnam, Cambodia, Malaysia and Indonesia with archaeological excavation efforts to unearth Tamil influence more enthusiastically implemented outside India than in Tamil Nadu’s own historical treasure trove Keezhadi or Arikamedu.

Disruption by Humans Ay Nadu, or Kanyakumari, was once known for pearl fishing and as the departure point for Princess Seembavalam (Heo Hwang-ok) to Korea. Today it is a mere tourist attraction held together by small fishing hamlets, interspersed by hundreds of giant windmills, and a contested nuclear plant site. Industrial polluters such as Sterlite factory in Toothukodi, SIPCOT industry in Devanapattinam or the Kudankulam nuclear plant in Idhintakarai have witnessed public outrage in reaction to industrial territoriality and political reservedness. Industrial pollution, excessive groundwater extraction is rampant in an environment where regulation is flexible and advocacy for human rights is dangerous. The widespread human interference and regional exploitation through harbour obstruction, sand mining, excess fishing and unsustainable tourism have thus left an irreversible footprint on coastal ecosystems and natural habitats.

Intervention Coastal rehabilitation and sustainable shore developments have been below desirable levels in Tamil Nadu posing further threats to any efforts of preservation and regeneration. To reverse the damage, well planned and executed project can revive ports.

Prospective ports in Colachel or Manapad require

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transparent planning and management. Deflecting development and diversifying ecotourism may even allow regions such as Manapad and Idinthakarai to capitalise on its surfing and sailing potential.

Renaissance Danushkodi is an exemplary case study of sorts. After 53 years of dormancy the sleeping fishing hamlet has placed on the map again for a crumbling church, an underwater bridge to Sri Lanka and a visually spectacular scenario.

Note: Pamban Islands’ strategic vantage (and military) point facing Sri Lanka cannot be ignored and may be one reason for its sudden and swift revival. Given the government aided efforts, the town, once declared ‘uninhabitable by humans’, now has a busy Hyatt Hotel.

Looking out at the sea from Vattakottai Fort at the southern tip of India, it becomes clear how attractive South India may have been for any outside force. If the natural Pattinams, with its ecological bounty, can be revived by bearing in mind an aesthetically, ethically and inclusive ecotourism revamp, then the prospect for the old Pattinams are high and exciting.

Most importantly though it bears testimony in itself that despite all the human and natural interferences, people for centuries were able to thrive in the region, a region endowed with plenty of wind-, solar-, hydroand manpower giving. As the waves come and go, what rises may fall, what falls will rise. Let us make an attempt to revive, through knowledge of the past and preparation for the future, the glorious prospect of Chola Mandalam – India’s own Gold Coast.

(Ms. Diana Arachi is an Intelligence Strategist and Policy Analyst with over 16 years of experience working for the United Nations, academia and media agencies. As an Austrian with Tamil roots, having lived in across four continents and travelled 50 countries she takes keen interest in China’s geopolitical strategies, India’s parallel development course and the past lessons of the Chola soft power expansion internationally.

The Author currently resides in Australia.)

Cenkāntal Western Ghats - Lifeline of Indian Peninsula Ms. Akila Elanchezhiyan

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lder than the Himalaya mountains, the mountain chain of the Western Ghats represents geomorphic features of immense importance with unique biophysical and ecological processes. A chain of mountains running parallel to India’s western coast, the Ghats traverse the states of Kerala, Tamilnadu, Karnataka, Goa, Maharashtra, and Gujarat. These mountains cover an area of around 1, 40, 000 sq. km in a 1600 km long stretch that is interrupted only by the 30 km Palghat gap. The site’s high montage forest ecosystem influences the Indian monsoon weather pattern.

Western Ghats - The Need To Conserve There are many reasons arguing for the need for the conservation of Western Ghats; however, there stand out three crucial aspects. The grand green canopy of these mountains acts as a magnet for the monsoon clouds. Shola forests are a unique ecosystem endemic only to the upper ranges of Western Ghats. They comprise patches of evergreen forest embedded amidst the vast rolling grasslands teeming with brooks and creeks, dales and vales. These grass hills absorb the monsoon deluge like a sponge, thus preventing flash floods, and then slowly let it seep into springs and streams culminating in perennial rivers like Bhavani, Kaveri, Thamirabarani, Kabini, etc.

Shola forests are seen above 2000 meters in only the Western Ghats of Tamilnadu, Kerala and Karnataka.

The origin of the shola forests is still a subject of scientific debate, maybe Nature’s gift of lifeline to the South Indian peninsula.

These hills have been categorized as one of the world’s eight “hottest” hot spots of biodiversity by the

biologists. Out of around 4500 plant species spotted here, 1700 are endemic to the Western Ghats, and of the 641 tree species found here, 360 are endemic.

Besides, Western Ghats has the distinction of being the largest abode of Asian elephants and tigers.

The list is endless. Even as we bask with pride the possession of venerable Western Ghats, upon us rests the responsibility of its restoration and preservation.

Life on this living planet is under gravest threat stemming from global warming, culminating in climate changes. If it goes unchecked, maybe within a couple of centuries, our earth will become uninhabitable, warn Stephen Hawking and other scientists. Enormous increase in atmospheric greenhouse gases like carbon dioxide from fossil fuel burning for “development” has been the chief culprit, and green cover is the cure to this calamity. Western Ghats with its enormous emerald cloak has a crucial role here, thereby necessitating its preservation for the present as well as the future generations.

Elephants at the Western Ghats One of our concerns at the Western Ghats is to preserve the elephants. Majority of the Asian elephants live in the Western Ghats. In other part of Asia their number has gone done. Elephants are the symbol of a rich forest. The impact of elephants on the environment is great and so they are considered “keystone species”. They can uproot trees and hedges thus transforming whole the area into grasslands.

During the summer drought they also dig for water with their tusks and legs and create waterholes which can be used by other animals. Elephants are good seed dispersers. Most of the food they eat goes

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undigested and their dung can provide for food for other animals.

Concern for environment has been the Tamil tradition Living in harmony with nature is not a novel theme in Tamil culture. There has been a long tradition to live in harmony with nature by respecting and even worshipping it. Sangam literature, written some 2000 years ago, is still the source of ecological knowledge of Tamils. Most of the information we read about trees, buffalos, elephants and other species in scientific journals today has been recorded in Sangam literature in some form or other.

We see tree as a factory that produces oxygen, as materials used for us. But it was our ancestors who saw tree as sister/friend/and mother. We need to restore that feeling. One of the important ways to protect our mountains is to learn from the literature and follow how our ancestors loved and appreciated nature.

Observation on Elephants Katampanūr Cāntiliyanār Kuruntokai, verse 307 Talaivi says— …

Could he ever forget me and my tears?

Striding in that wide wasteland he’s just like a bull elephant that for his limping mate splits a tall yā tree, stabbing it with his tusks to take the white bark, which wounds him with its dry taste.

He swallows, then thunders to the outer bounds of what the heart can bear.”

The buffalo is addressed as noble – (aṉṉal erumai) in Akanānūru 146, Uvarkannoor Pullankeeranār.

“If the man from the boisterous and happy town where a noble buffalo with great strength spends the day at a pond with cool, moist flowers, embraces his esteemed female

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For example, in the poem Narrinai (172) the girlfriend introduces a mastwood tree to her lover as her sister.

And she says it is indecent to engage in romantic games in front of that sister tree. Another song (Narrinai 226) says that our ancestors would take medicine from the leaves and the bark of a tree, but if they had to kill the tree to take medicine from it, they would not take that medicine, even if it would cost their own life.

(Ms. Akila Elanchezhiyan is pursuing Phd in Tamil literature with a focus on Eco criticism. Freelance journalist, organizer of OSAI- environmental organization and member of save westernghats movement. Regularly giving talks to students and others to create awareness for nature conservation).

with delicate eyes, and then goes to the grove and rests finally in the field, does not go to the streets of the bright-jeweled women in his tall chariot with loud bells, the woman who wears gleaming jewels is pitiable.”

Natrinai 226. Kaniyan Punkūndranār – What the heroine said to her friend “Oh friend with a fine forehead!

People don’t extract too much medicine that could kill trees; they don’t do penances that ruin the strength of their bodies; and kings don’t take away all the wealth of people as taxes.

Even though he knew about all this he went on the long path where the sun is hot, my lover, who does not know the worth of the wealth he is set to earn, and I am still alive.

They say that this is the situation, and that everybody in the world know about it.” (Translation by Vaidehi)

Cenkāntal Intrusion into Elephant Corridors at the Westen Ghats M.A. Leo Anand S. J.

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e see in nature that everything has its place; nothing is extra or unnecessary. “The universe is a communion of subjects, not a collection of objects” says Thomas Berry. Each creature has its own way of balancing in the ecosystem. Some pious believers, when faced with the ant-bite and poking of the thorny plants, might think that they were not created by God. We cannot eliminate anything which has evolved in its natural way and taken its place in the biosphere.

Just as in the living system each organ is important, all organs have their significant role in the growth and survival and propagation of the individual organism.

The functions of some organs, which are named as vestigial, are yet to be brought to light.

The ecosystems are varied and have their own specialities. The Western Ghats in the Indian subcontinent is rich with its flora and fauna and is the habitat of many wild lives. Blessed with mountainous ranges which become the birth place of many south Indian rivers, the dense canopy becomes a niche for many plants and animals to live in the optimum climate in a natural habitat.

At present based in Mettupalayam - an elephant corridor area, and having been in Makkampalayam in Kadambur hills of the Sathyamangalam reserve forest, I have heard and experienced how elephants and humans are in constant conflict. The forest department tries to drive them back into the forest

as they visit the vicinities for their basic needs which results in conflicts. From human point of view elephants are a threat. But they have a wider role in balancing the forest ecosystem when looked at as a environmental activist.

Over the years we see that the forest land is shrinking due to the climate change, reduced rainfall and in the name of industrial development, the forest land is encroached by human activities. The human- wildlife conflict has risen and is very much apparent in the case of Elephants and other wild animals regularly venturing into the so-called human habitats.

In the recent times we hear much about humans and elephants intersecting with conflicts in the forest land and in the elephant corridors of the Western Ghats.

Being the largest terrestrial mammal, elephants are known for its strength, intelligence, loyalty and community living which protects the forest from the human invasion.

Apart from being domesticated and trained to help the humans they also serve as a religious symbol

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with a cultural significance. Being a tourism magnet, they exhibit strong emotions. Being characters of sensitivity and determination elephants are gentle giants and are known for their peace and stability.

Poachers, though it is a criminal offence, hunt them down for its ivory tusks which has commercial value.

We cannot create invitro habitat to all living being.

Allowing them to live in the natural atmosphere is a way of conservation and preservation.

Due to the lack of food and water they emerge out of the forest and venture into the agricultural lands which were originally part of the forest zone, and come into direct confrontation with the human habitations which results in casualties and destruction.

(Fr. M. A. Leo Anand SJ, is a naturalist and eco enthusiast. He has done his Licentiate in Spiritual Theology and directs one-month Retreats and does Spiritual animation for Priests, Religious and Laity in India.)

Any attempt to eliminate them for human convenience only disrupts the natural balance of the diverse ecosystem initially leading to the slow depletion of the forest flora which in turn affects the fauna leading to an imbalance in the ecosystem and then effecting reduction and elimination.

Extinction of any species in the past might have occurred catastrophic or as a gradual elimination.

Every extinction arises from the lack of in vivo habitat.

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Cenkāntal

Ecology in Disaster Management Mr. Edward Fernandez

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cology focuses on the interaction of living and non-living objects. This requires a nuanced understanding of the connections between all manner of things, from human behaviour to seasons to the availability of nutrients. I will examine the responses to two natural disasters to identify lessons for improved environmental management.

to ensure reliable hydroelectricity generation.

Authorities were apparently unaware of the likelihood that dams would reach capacity and, it seems, did not consider their responsibility to actively limit risks of downstream flooding.

Once the large rains arrived in August 2018, the shutters of 35 dams had to be opened due to the risk of dams overflowing.

In August 2018, the Indian state of Kerala experienced much more rain than normal filling all the state’s reservoirs and causing the strongest floods recorded since 1924. The floods killed more than 480 people, destroyed homes and entire towns, and displaced over 1 million people.

In July 2019 a record-breaking season of bushfires began for the Australian state of New South Wales (NSW). These fires destroyed 2,476 homes, burned 5.5 hectares and resulted in 26 deaths.

While these were two separate issues with their own distinct causes, some commonalities exist. Both floods and bushfires are recurring hazards that have shaped our environments for millennia - Kerala has annual monsoon seasons, and NSW has an annual bushfire season. Yet our authorities seem ill-equipped to minimise the harms they create.

Multiple factors contributed to the 2018 Kerala floods: ● Kerala monsoon rainfall showed a trend of decline. In the decade leading to 2018, only two years experienced greater monsoon rainfall than the previous year. Hence the large rainfall in 2018 was unexpected. ● Dam management authorities were primarily focused on keeping dams as full as possible

● The Central Water Commission, the federal institution responsible for water management, had no agreement with Kerala state dam authorities to provide alerts of imminent flooding.

The primary cause of flooding remains disputed a Kerala High Court report identified the inability of dam management authorities to actively manage dam levels in anticipation of monsoon rainfall. However, the Central Water Commission and several other research groups claim that the large August rainfall directly caused the flooding.

In some cases, landline and mobile phone networks failed, rendering it impossible to coordinate local emergency responses. Kerala’s community strongly mobilised in response to the disaster. Using Twitter and other platforms, everyday citizens gathered funds and donated household products for disaster relief. This was a very effective self-organised system

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driven by individuals, and given the lack of telecommunications, was critical in providing assistance to flood-affected communities. Social media also allowed the rapid dissemination of information among communities, faster than traditional communication mechanisms allowing locals to access help.

The NSW bushfire season in question began in July 2019 and ended only in March 2020, a whole 240 consecutive days of fires, and a total of 11,774 fires in the state. The official NSW Bushfire Inquiry identified several challenges for the bushfire response:

● Previously-successful proved ineffective.

firefighting

techniques

● Communications towers often failed, meaning firefighting crews could not communicate, and residents in fire-affected areas could not receive alerts. ● For Australia’s federal government, widely criticised for not taking climate change seriously, the role of climate change in creating the bushfire season remains contentious. The Inquiry concluded that climate change helped create the conditions for bushfires to happen and encouraged fires to spread.

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The NSW community showed solidarity - many citizens helped their neighbours defend their properties from fire damage, and many donated goods and money to relief efforts. Inquiry recommendations included: building community preparedness and resilience; introducing new monitoring systems to track bushfires, and using citizen science initiatives; maintaining a national bushfire database; learning from the traditional fire management practices of Australia’s indigenous Aboriginal communities.

Most expert analyses of both the Kerala floods and NSW bushfires relate to fundamentals of environmental management.

Systems thinking - understanding that any given system, whether it is an animal, human infrastructure such as a dam, or a ‘natural’ object such as a river, can be viewed as more than the sum of its parts. Rather it can be understood via

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specific interactions that take place between different components; and

The precautionary principle - when the effects of a particular activity are unknown, taking precautions to reduce any harmful effects of that activity; and

Working with local communities and making use of informal knowledge;

Using multiple disciplines of knowledge to identify solutions; and

Using adaptive management practices - first planning the response to a disaster, then taking action, and multiple cycles of monitoring the effects of actions taken and review of their success, which then informs future actions.

Environmental hazard management could take inspiration from the world’s spiritual traditions. In particular the concept of stewardship is relevant: taking care of living and non-living things so they are available to the next generation. The strong self-organised action to provide assistance to communities in need shows citizens have a strong practical understanding of these ideas. As all nations are managing the ongoing impacts of COVID-19, there are opportunities for authorities to adopt these principles in disaster prevention and beyond.

(Mr. Edward Fernandez studied environmental management. He has worked in the corporate sustainability field within local government, university and live events contexts, delivering projects to reduce waste and increase adoption of low-emission vehicles. He has also worked as a facilitator in youth engagement projects with YLab and the Foundation for Young Australians, including a project that was awarded at the 2018 NSW Youth Work Awards.)

Cenkāntal Jesuits’ Contribution to Environment in Tamil Nadu S. Ignacimuthu, S. J.

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amil Nadu Jesuits’ involvement in environment began from earlier times. Many of them have been engaged in various facets of environment such as biodiversity collection, enumeration, conservation and dissemination, environmental awareness, alternative energy, waste disposal, waste water treatment, organic farming, vermicompost, alternatives to chemical drugs and pesticides and environmental spirituality.

Way back in 1720s Fr. C. J. Beschi (Veeramamunivar) had written 17 books on Siddha medicines. Some medicines mentioned by him are still prescribed

by Siddha practitioners and healers. From 1887 to the present day Frs. P. Laberthere, J. Mallat, L. Anglade, G. Foreau, A. Rapinat, G. Andre, E. Ugarte, G. Rohine, J. B. Astruc. E. Gombert, F. Bertram, P. Decoly, M. Schaul, Ayraud, K. M. Matthew, V. S. Manickam, S. John Britto, S. Ignacimuthu, Brs. J. Ciceron, K.V. Peter and S. Mariasusai, have been engaged in environmental works. Many of them had collected fungi, mosses, ferns, flowering plants including orchids and cacti and insects including moths and butterflies. The museums and botanical gardens at Sacred Heart College, Shembaganur, and at St Joseph’s College, Tiruchirapalli and the research centres such as Rapinat Herbarium at St Joseph’s College, Tiruchirapalli, Centre for Biodiversity and Biotechnology and Xavier Research Foundation at St Xavier’s College, Palayamkottai and Entomology Research Institute at Loyola College, Chennai bear witness to this.

K. M. Matthew was a world-renowned plant taxonomist. He studied the exotic flora of the Palani Hills, Eastern Himalayas, the Coromandel Coast and whole of Tamil Nadu. The Rapinat Herbarium at St Joseph’s College was established by him. It houses thousands of plant specimens collected by him and is acclaimed as the best plant taxonomy centre in South India. He has published many books and research articles. Many plants are named after him.

As Vice-president of the Palani Hills Conservation Council, Kodaikanal, he was responsible for the integral conservation and management of the Palani Hills. He was one among the conservationists to prevail upon the government of Tamil Nadu to establish the Palani Hills Wildlife Sanctuary and National Park. In 1984, he started the Anglade Institute of Natural History at Sacred Heart College, Shembaganur to give environmental awareness to teachers, students and public. The government of India honored him posthumously with the highest environmental award ‘Indira Gandhi Paryavaran Puraskar’ with a citation in 2004 for his meritorious contributions to environment.

V. S. Manickam was a specialist in ferns with good knowledge in flowering plants. He has published many books and research articles. Many plants are named after him. He used tissue culture technology

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to multiply rare, endangered and threatened ferns and reintroduced them into natural habitats.

He established the Centre for Biodiversity and Biotechnology at St Xavier’s College, Palayamkottai and Biodiversity garden at Eattipallam, Perumalmalai, Kodaikanal.

S. John Britto worked on biodiversity of flowering and medicinal plants. He has also studied the tribal medicinal plants. He has undertaken conservation of rare and endangered plants. He received Tamil Nadu Scientist award in 2001 for his contributions to environment. He looked after Rapinat Herbarium and Anglade Institute of Natural History. He has also written several books and research articles.

Along with my research staff and students from Entomology Research Institute, Loyola College, Chennai and Xavier Research Foundation, St Xavier’s College, Palayamkottai, I have carried out biodiversity studies related to plants, fungi, butterflies, moths, and other insects. Many books and research articles have been published. We have worked on mass multiplication of several economically and medicinally important plants using tissue culture techniques and have successfully transplanted them in natural habitats. We have also improved some crops using genetic and molecular breeding for the benefit of farmers. We have conducted environmental awareness programmes for farmers, women and school and college students. We have also written many books and popular articles. One of my books on environment got the best book award from the government of Tamil Nadu in 1993.

With my team I have documented the use of medicinal plants to treat various illnesses. Some of them have been scientifically validated and published. We have developed many ecofriendly botanical biopesticides and distributed to farmers. Many herbal based formulations and products have been developed and technologies have been transferred to some companies. Many patents have been obtained. One insect and one natural molecule are named after me.

I was a member in Biotechnology Board, Government of Tamil Nadu. I was given Tamil Nadu Scientist award for Life Sciences in 2001 and Kamarajar Award for Environmental Management in 2008. I have also promoted environmental spirituality through books.

Many of our books on environment are used as textbooks in schools and colleges. I am honored with rare fellowship in the National Academy of Agricultural Sciences, New Delhi.

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Some younger Jesuits like Frs. L. John Peter Arulanandam, S. Maria Packiam and G. Victor Roch are slowly getting involved in similar works related to environment. Frs. Jerry Rosario, Vincent Sekhar, and S. M. John Kennedy have promoted environmental awareness through their books, seminars and retreats. They have also encouraged environmental spirituality.

Besides the above, many of our Jesuit Communities are promoting the use of solar energy by setting up solar panels and shifting to the use of less energy consuming bulbs. Similarly biogas plants are set up to generate fuel from bio-waste. Also sewage water treatment facilities are set up in some institutions.

Some communities have taken up projects related to organic farming and sustainable agriculture. Many farmers are being trained through these projects.

Many students get exposed to environmentfriendly practices. Some members are involved in environmental justice and advocacy especially in relation to Environmental Impact Assessment - 2020 (EIA – 2020).

The inspiration for all the above-mentioned activities has been the Ignatian spirituality of finding God in all things and all things in God. The commitment to environment represents an integral part of the Jesuit ‘way of proceeding’ with regard to both spiritual and intellectual dimensions. This constructive stance towards environment is a fundamental facet of the Ignatian world-view. This prompts Jesuits to seek out the active and immanent presence of God in the environment. Ignatius himself, who took particular delight in watching the stars at night, witnessed and experienced how God was acting in the world. Indeed, it is this vision of God’s activity within creation which led to his own spiritual formation.

(Fr. S. Ignacimuthu, S.J. is an internationally acclaimed scientist. He has written more than 80 books and 800 research articles. His books on environment are used as textbooks in schools and colleges. He was the Vice-Chancellor of Bharathiar University, Coimbatore and University of Madras, Chennai. He is the recipient of many awards and recognitions. At present he is active at Xavier Research Foundation, St Xavier’s College, Palayamkottai - 627 002; Email:imuthus@hotmail. com)

Arte palmarica, a 17th Century Text on the Cultivation of Coconut Trees

Cenkāntal

Dr. Ines G. Županov “One of the most interesting Jesuit agronomical treatises, the Arte palmarica, reflects their economic approach to cultivation of coconut trees. Although the text survived in transcriptions from a later period, and given the ongoing Jesuit custom of “improving” and “updating” (or expurgating) their texts, it is a remarkable document of that particular moment in the late seventeenth century, when the Jesuits espoused “scientific” methods in farming. This scientific experiment was closely connected with commercial exploitation. The work of an anonymous Jesuit, it is a manual on selecting, planting, and tending coconut palm trees in order to obtain the most fruit possible from each tree. Divine intervention is absent from the text, except for a fleeting analogy between the coconut tree and the tree that St. John saw in the Apocalypse, an analogy drawn, the author claimed, because those trees yielded twelve harvests a year, each time with “a bunch of fruit.” “And there are palm trees that produce fifteen or sixteen bunches (cachos) a year, as I saw, and in a single harvest gave 196 coconuts, all good and well grown.”

The utility of this plant is then described in detail, followed by advice on how to cultivate it and on what soil, how to protect it from vermin, how to choose the best seeds and the best species of coconuts, and so on. “If they [the cultivators] observe the rules,” he wrote, “that I suggested here, there is no doubt that their farms will be very fruitful and remunerative and that they would give fruit in a short time and be preserved and known as good, as experience has shown me.”

And this is precisely the content of the book—the rules for producing the best and most ample crop of coconuts. In nine chapters, every aspect of cultivation is considered, with all necessary technical detail, but

for this Jesuit coconut farm manager, local knowledge was neither sufficient nor appropriate.

“I was not guided in this matter,” he wrote in the closing lines, “by the customs of the natives but by the dictate of reason, based on observation and experience. God, who is the author of all good, has provided that everything succeeds with prosperity for the major glory and the universal good of us all.”

There is no reason to distrust the author’s assessment.

As he stated at one point, he had been a manager of a few Jesuit farms in Goa and had a larger sample for observations than an individual cultivator would have. Of interest is the Jesuits’ modern approach to technological progress in agriculture, which went against traditional methods.

This text gives us a taste of the Jesuit style of economic management, in this case the management of farming—intensive labor, under strict organization and control.”

(Dr. Ines G. Županov and Ângela Barreto Xavier, Catholic Orientalism. Portuguese Empire, Indian Knowledge (16th -18th Century), OUP, 2015, 104-105] Printed here with due permission of the author. (Editor) Ines G. Županov is a committed historian and well-acquainted with the Jesuit archives. Her publications include Disputed Mission (OUP, 1999) - about de Nobili; Missionary Tropics. The Catholic Frontiers in India. (16th-17th Centuries) 2005; The Oxford Handbook of the Jesuits (Ed.) 2019.)

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Cenkāntal Innovations in Water Resource Management at Loyola Campus Chennai S. Maria Packiam S. J.

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mong the important resources of this planet, water is unique; it is one of the most essential substances for living and nonlivng beings. It supports productive activities such as agriculture, generation of hydropower, industries, fishing, tourism, transport, etc.. Due to various environmental policies of states and central governments, all the educational institutions are bound to establish innovative methods. Lack of sufficient water to meet the human needs affects nearly 1.2 billion people worldwide; about 1.2 billion people lack access to potable water.

Tamil Nadu heavily depends on monsoon rains. Many parts of Tamil Nadu fall under the area of physical water scarcity, since they are located in the rain shadow region of the Western Ghats and receiving limited rain fall from south-west monsoon. Regarding ground water, up to 80% of our ground water potential is being utilized.

Water Resources Scenario at Loyola Campus A comprehensive study on the water supply system in Loyola College has been conducted for a year to assess the existing groundwater resources, status of groundwater extraction structures, measures to conserve the water resources and strategies to meet the water demand in future. The present total daily water requirement in Loyola is 6,54,750 litres. The institution is under constant expansion. Hence the future demand during 2023 would be 7.21 lakhs litres, and during 2043 it is likely to touch around 7.55 lakh litres per day.

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Innovations in Sewagewater Treatment Plant (STP) in Loyola Campus The college was discharging about 4.5 million litres of sewagewater every month to the pollution load of Chennai city’s waterways. Hence water treatment plant established for making our mother earth safe and over-coming the water crisis at Loyola campus using the microbial treatment for Sewagewater treatment known as Loyola Sewagewater Treatment Plant.

The of uniqueness of Loyola STP is that it proposes to subject the wastewater generated on the campus to a three-tiered treatment procedure which converts the entire wastewater into clear, bacteria-free, E. coli free, odour-free, drinking grade water using consortium of microorganisms.

Working Mechanism of Loyola STP: Four large storage tanks of reinforced concrete and an overhead tank have been constructed. In order to activate the project, three large storage tanks of reinforced

concrete and an overhead tank were constructed. The collection tank is where the sewagewater is collected after removing grit and other large materials. The filtered water is sent to reaction tank 1 where in microbial mixture is added and allowed to react. The treated water is sent to reaction tank 2, then to filter feed and treated reuse water tank. The recycled water is used for various purposes such as watering of plants and recharging ground water. The sludge generated at the bottom of bar screen tank can be periodically extracted using a sludge pump and prepared as cakes to be used as fertilizer in Loyola campus.

Rainwater Harvesting at Loyola Precious groundwater reserves are being overexploited without getting recharged. Loyola campus is a model for providing innovative methods for harvesting rainwater. Loyola College Society (LCS) has been taking several steps in collection of rainwater, storage of the collected water in closed and opened sump, recharging of the ground using old open wells, old borewells, and several newly made rechargeable wells.

There are several other minor ecofrinedly practices in water resources management in Loyola campus.

The best practices are as follow: 1. Tree plantation; 2. Grass cover system; 3. Stone cover system; 4. Biomanure production system; 5. Green vehicle

park; 6. Tree ring formation; 7. Water pipe modulation; 8. Drip irrigation; 9.Vessel washing mechanism

Conclusion Loyola aims at making the Hearts and minds of Students and Our Mother Earth more green and clean.

Wealth Out of Waste is one of the green initatives of Loyola where the campus would be brought out as zero waste campus.

(Fr. S. Maria Packiam S. J. did his Ph.D. on Effect of new phytopesticidal formulations against Spodoptera litura (Asian Caterpillar) and Helicoverpa armigera (cotton bolloworm).�

PONNEEM, a botanical pesticide was his Ph.D. research product. He is a visiting scientist to Loyola University of Chicago, where he did his postdoctoral research. He is elected as Fellow of the Royal Entomology Society (FRES) London due to his entomological research. Currently he is working as the Director and Scientist at the Entomology Research Institute (ERI), Loyola College, Chennai.)

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Cenkāntal Reading Pope Francis’ Laudato Si in the Indian context Michael Amaladoss S. J.

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cology is a theme that is very much talked about today. We are living in the midst of the Covid-19 pandemic. People have started saying that it is nature which is taking revenge for the exploitative manner in which we are using it, polluting the goods of nature like the air, the water, the forests, etc. in the process.

The way we treat nature depends on the way we look at it. We can consider it as an object which we are free to use, abuse and even destroy. We can also see it as something alive that lives and grows, which we can consume, but which we also have to cultivate and grow. Its growth depends, not only on us, but on the sun and its heat, the atmosphere and its air, the rain and the water that it brings, the ocean, the clouds and the winds. The world around us is not dead matter, but a living being. It is God’s loving creation and gift to us. We have to nurse and protect it.

We believe that God takes on a human body in Jesus, who died but rose again. All of us humans too are destined to rise again. We do not know what a resurrected body is. But it is a body. The universe is not simply meant for the humans. “All creatures are moving forward with us and through us towards a common point of arrival, which is God, in that transcendent fullness where the risen Christ embraces and illumines all things.” (Laudato Si no. 83) The humans too have a role in attaining

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this objective. The universe is not simply the ‘field’ in which the humans work out their salvation. It is not either an object meant to be used by the humans for their own needs and purposes. “Human beings, endowed with intelligence and love, and drawn by the fullness of Christ, are called to lead all creatures back to their Creator.” (83) The humans, therefore, are not merely responsible for their own salvation or fullness. They are also responsible for the universe so that it may reach its goal. The humans have to do this, not by doing violence to the processes of nature, but acting in conformity with them. Francis, however, insists that “nature as a whole not only manifests God but is also a locus of his presence. The Spirit of life dwells in every living creature and calls us to enter into relationship with him.” (88) The Hindus see the rivers as goddesses and mountains as the abodes of the gods. In the Bhagavad Gita, Krishna gives Arjuna a vision of his glorious body in

which Arjuna sees the whole universe. (Gita 11, 1213) A Hindu housewife is supposed celebrate a fivefold sacrifice (pancayagna) by feeding (symbolically) the gods, the ancestors, the animals and some guests before serving the family.

Pope Francis quotes a Muslim mystic, Ali al-Khawas: “Prejudice should not have us criticize those who seek ecstasy in music or poetry. There is a subtle mystery in each of the movements and sounds of this world. The initiate will capture what is being said when the wind blows , the trees sway, water flows, flies buzz, doors creak, birds sing, or in the sound of strings or flutes, the sighs or the sick, the groans of the afflicted…” (Note 159) All creation can lead us to God, who will help us to live in harmony with all creation!

The goal of an ecological spirituality will then be to “Find God in all things and all things in God,” as St. Ignatius of Loyola used to say. We can achieve this vision also in dialoguing with all believers.

(Fr. Michael Amaladoss, S. J. is a South Indian theologian with international experience and the founder of the Institute of Dialogue with Cultures and Religions. He is the author of 35 books and about 500 articles in theology. He also has a degree in South Indian Music and has composed music for more than 100 hymns.)

Painting: S Jayaraj

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Cenkāntal Eco-spirituality of St. Francis of Assisi Dr. A Singarayar OFS

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t. Francis of Assisi (1182-1226) is ‘one of the most popular of all the saints’, “Without obvious warmth and enthusiasm, joy and happiness, we shall not be directly affected by St. Francis” (Walter Nigg).

Poverty (deliberate rejection of money), simplicity, humility and the love for all creation are the four corner-stones of the Franciscan spirituality. Francis’ eco-spirituality has a precious contribution to make in responding to environmental crisis of today.

He was declared the patron saint of ecology by Pope John Paul II in 1980 in recognition of his boundless love for nature. He had an inseparable relationship to the created world and manifested his love for God through his love and reverence for all God’s creation.

In his encyclical “Laudato Si”, Pope Francis says, “St. Francis reminds us that our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us”. Francis has embraced and integrated spiritual ecology.

Francis has brought meaningfully TRIPOD together: i) love of neighbor; ii) love of God; and iii) love of nature. He saw the intimate connectivity between the humans and the nature long before any environment movement. In his hymn “The Canticle of the Sun” also known as “ the Canticle of the Creatures” Francis is praising God for all the nature. He saw the immense radiance and the boundless beauty and kindness of God in all creatures.

He affectionately called the sun “ Brother Sun”, the moon and the stars Sister Moon and the Stars, Brothers Wind and Air, Sister water, Brother Fire and Sister Mother Earth. In this hymn he prays, “Praised be you, my Lord, through our Sister Mother earth”.

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He had special love and affection for earth. He not only called Earth his Sister, but more respectfully and reverently calls earth “Sister Mother Earth”. “Praised be you, my Lord, through our sister Mother Earth who sustains us and governs us, and who produces various fruits with colored flowers and herbs.” Walter Nigg says The “Canticle of the Sun” springs from the depth of his soul and heart and expresses the mystic vision of St. Francis…It is more than all theology put together, it is faith, it is mysticism, it is an association with God”.

Fr. Murray Bodo OFM observes, “St. Francis calls us to see that all created things are brothers and sisters, that we are interdependent.” St. Francis “did not turn away from creatures; he became one with them in a fraternal relationship that resisted domination.

Francis in his hymn invites all his brother and sister creatures, plants and animals to praise the creator.”

Francis “looked at creation with open eyes and took into his heart all that crawls and flies, whatever has feeling and even whatever has no feelings.”

Affectionately he called the animals his bothers.” He loved the lambs, which were for him symbolic of the Lamb of God who takes away the sins the world.” For St. Francis animals were part of the holy mystery.

Nigg observes, “He (Francis) wanted a special decree to be issued by the Emperor that at Christmas people should scatter corn and other food for birds in front

of their houses, so that the birds should also have some sense of festive season.”

The Franciscans across the world in general and in Tamil Nadu in particular have a tradition of caring for Mother Earth and are promoting and protecting environment, environmental justice and environment sustainability. Franciscans in Tamil Nadu consist of 1. First Order (Order of Friars Minor, Capuchins and Conventuals), 2. Second Order (Poor St. Clare), and 3.

Third Order Regular (for priests and women religious) and Order of Secular Franciscans.

In Tamil Nadu alone there are more than 30 Franciscan Congregations taking a lot of initiative in protecting the Mother Earth and promoting the good of our Common Home. Owing to space crunch a brief description of the contribution made by them in Tamil Nadu is presented.

The Order of Franciscan Secular (OFS) are embracing eco-friendly life style as well practicing the three Rs: Reduce, Reuse and Recycle. They have pledged themselves not to use plastics and plastic products.

During the festivals and functions saplings of Neem trees and Tulsi plants are distributed to invitees, guests and the public.

OFM (Order of Friars Minor) in Chennai, Dindigul and Madurai are organizing seminars and training programs on ecological concerns. St. Sebastian Church at Madhavaram Parish has Solar System in the Friaries are making use of natural resources. Cycle rallies were organized on “Save Water and Save Land” and “Go Green and Grow Clean”.

A marathon was organized on “Go Green Go Green.” “Nesakkaram” in Chennai is working for the disadvantaged children who have been orphaned or left in the streets and are organizing seminars and training programs on “ecological concerns” and “Care for Creation” for the student representatives of the Supplementary Education Centres.

Thalir Holistic Welfare Centre run by the Capuchins focuses on “Nature centred life and mission”. The Herbal Garden propagates the use of herbals. The Friars are propagating the use of Palm tree among villagers and planting a variety of trees. Nature Health Centre promotes natural health through foot reflexology. Sangamam Centre concentrates on nature healing with herbals. Anbagam Rehabilitation Centre for Alcohol Addicts at Okkur in.

Sivagangai District is propagating nature living for alcohol addicts in addition to water harvesting and tree planting in dry areas. Anugraha College at Dindigul has lush campus. Miawaki garden is explored here.

The Educational Institutions run by the Sisters of Franciscan Missionaries of Mary have been pioneering and executing several initiatives to the care of creation. Rosary Matriculation Higher Secondary School, Chennai, has been doing a commendable work in making the earth clean and green. The following projects are implemented every academic year. i) A badge with Eco logo sketched by the school students is selected and used by Eco club; ii) Meditation session is held so as to enable students to listen to the sounds of nature i.e. sounds of various birds, rustle of leaves, sound of water, etc.; iii) Video presentation on “Life around tree” enables students to understand the inter-connection between nature and creature and respect the value of the life of little ants; iv) Cleanliness campaign is organized for cleaning class rooms, collecting wastes in the campus, segregating of wastes into bio-degradable and nonbiodegradable; v) Herbal plants are grown by students and distributed to the less fortunate people in the neighbourhood with a view to inculcating the need to grow plants; vi) Environment Day is celebrated every year on June focusing on awareness of conservation of water, etc.

“Start by doing what is necessary; then do what is possible; suddenly you are doing the impossible.”

St. Francis of Assisi

(Dr. A. Singarayar, OFS, belongs to the Order of Franciscan Secular. PhD in Economics of Human Resources, University of Pantheon, Sorbonne, Paris-1. Currently visiting Professor, Loyola College, Pondicherry University MBA Twinning Program, Chennai. Formerly Head of the Dept. of Economics P.G Sou. College, Madurai Kamaraj University. Researcher, Centre for Economic, Social & Management Research (CRESGE), Catholic University of Lille, France. Former National Minister, National Fraternity of Order of Franciscan Secular, India. International Councilor, CIOFS, Rome and Advisory council Member, CBCI.)

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Cenkāntal A Muslim Perspective on Environment Mr. Ahmed Kasim

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long the Coromandal coast of south Tamil Nadu lies my ancestral home Kīlakkarai. Once a thriving port town, it boasted some of the most pristine coral reefs and extraordinary marine life in India. This town is predominantly of Tamil Muslims, where trade once flourished, and this town had trade communications as far as Portugal to the West and Japan to the East.

Over the many years, its corals extensively are mined and its beaches used as dumping grounds, the town and its surrounding coast have been stripped of their natural beauty. I write this account having witnessed the adverse effects what irresponsible practices could have on the environment.

Tropical rainforests are known as the lungs of the earth, accounting to nearly 30% of the earth’s annual oxygen turnover; yet, in the last half-century, we have lost more than 30% of it to deforestation, as claimed by the Prince of Wales in a speech titled Islam and the Environment. As a young Muslim, I find these facts to be disturbing. Indonesia, the world’s most populous Muslim country, has been a leading cause in the loss of primary forest habitat. Actively through legal and unauthorized logging, much of the Indonesian canopy has disintegrated.

The Muslims are expected to be exemplary in their deeds; yet in reality, it is far from the truth in this regard. In Islam, it is a belief that the relationship humanity holds with nature is one of purity. Humans have been bestowed the stewardship as the guardian of nature. The Quran condemns those who have digressed in their paths:

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“And do no evil nor mischief on the face of the earth.”

(Sūrah 2:60) This verse in my understanding is not limited to social and political wrongdoings, but embraces all aspects, including the corruption of the environment. Our consumerist behaviour coupled with the capitalist ideals of this world, that is materialistic, has distanced us from spirituality. Now that nature is evaluated objectively by the economy-driven mind, we monetarily extend reparations to the depredation of the environment. This ideology is an extension of the opinion that reckons that we are capable of putting a price to our actions to shy away from responsibilities.

A spiritual mind is conscious of its behaviour and is wary of altering the order of nature, for he/she will be answerable to the superior being.

Islam advocates activities that are not exploitative.

The concept of consuming in excess is utterly discouraged, but in reality, our materialistic desires overpower our spirituality.

Tamil culture and practices have always been respectful of nature. Pongal celebrates the harvest and ‘Ādi Perukku’ welcomes and ushers the freshwater that will flow across Tamil Nadu. These are symbolic gestures that the Tamils display to signify their reliance and close connection to nature.

Our customs have remained in practice as rituals, but our actions only reflect our inadvertent comprehension of these festivals. We celebrate the arrival of freshwater into the banks of the river and yet pollute them. Nature is the display of the almighty’s magnificence: “And He (is) the One Who spread out the earth, and placed in it firm mountains and rivers, and from all (of) the fruits He made in it pairs. He covers the night (with) the day. Indeed, in that surely (are) Signs for a people who ponder.”(Sūrah 13:3)

environment; it has been the subsistence of our life and it will continue to sustain us.

(Mr. Ahmed Kasim is a Policy, Politics & Economics graduate who is deeply interested in understanding the social fabrics of Tamil society and the world at large. A nature lover and an avid wildlife photographer, who is also passionate about environmental issues. Currently residing in Singapore and a banker by profession.)

This verse questions humanity: is it that we question the existence of the Superior Being even after experiencing the splendours of his creations?

Significantly, this verse claims the greatness of the creator by highlighting the beauty of nature. Thus, should it not be a responsibility of ours to preserve the natural environment?

Painting: S Jayaraj

Both the Tamil culture and Islamic teachings remind us that we appreciate and celebrate the natural

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Amman Festival among the Tamils Celebrates Nature

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Fr. Maria Dhanaraj Thivyarajan SAC

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ulaippāri is a well-known ritual in the religious and cultural milieu of the Tamils. It is generally associated with the annual festivals taken in honour of the village goddesses (e.g. Kāli or Māriyamman). This is a ritual in which the main and the only participants are the women. Although mulaippāri is seen together with women and the female goddesses, yet it represents in its inherent form a natural season and the subsequent natural result. In simple terms, mulaippāri is a ritual that represents symbolically a rainy season and a good harvest. Basically it is a ritual associated with the agricultural production.

The Tamil society is predominantly an agricultural society that for most part depends on the right rainy season. The sowing is usually done in the months of Ādi or Purattāsi or Aippasi, the months preceding the season of monsoon in Tamil region. In these preceding months, especially in the month of Ādi most of the festivals dedicated in honour of village goddesses take place. And the important ritual in these festivals is the mulaippāri.

Mulaippāri is a combination of two words: mulai – the sprouting of the new leaves + pāri (from pālikai) – wife or a bride. On the one hand, it speaks of the land (the sprouting of the new grains) and on the same level it speaks about the woman who can bring about the new offspring. That is, Mulaippāri speaks in the same breath about the rainmaking and the fertility ritual.

The festival to the goddess usually happens on a Tuesday, believed to be the birthday of the goddess.

On this day, the women (usually the women who have attained puberty) who have chosen to participate in the mulaippāri ritual, after having a cold water bath, bring the sprouts to a common place where the mulaippāri will be stationed till the next Tuesday, the day of the festival. The sprouts are placed in a mud pot, which is filled with hay, soil and manure. The pot is then placed in the middle of an open space and the women join together in a circular dancing and singing (Kummi).

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Later the pot is placed in a closed room of the appointed place. Every day at the appointed time the women come to the place and in the open ground place a pot filled to the brim with water, and do the circular dancing and singing.

On the eighth day, the women carry on their heads the well-grown sprouts and reach the temple. The worship is done first to the mulaippāri and then to the goddess. The whole night they dance. And the next day, it is carried to the water sources of the village and is thrown in it. Some carry remnants of it and spread it in their newly ploughed or sown land.

This is a typical Tamil ritual that has been naturally adopted by the Christians, especially the Catholics.

There are just some minor differences. The mulaippāri pots are decorated with signs of cross and usually taken in honour of a female saint. In some places like Kāmanāyakkanpatti (in Tuticorin District), this coincides with Christmas (celebration of the birth of Jesus) and the mulaippāri pots are usually placed around the newly decorated crib.

Nature, agricultural production, fertility, and human growth are all interconnected. The great spiritual lesson that we can learn from the Tamil ritual mulaippāri is that as long as a person lives in harmony with the nature, life is good. The moment he/she goes away from nature, the life will be threatened.

(Fr. Maria Dhanaraj Thivyarajan SAC belongs to the Tamil Nadu Province of the Society of the Catholic Apostolate (Pallottine Fathers). Has done Masters in Folklore and Licentiate in Missiology. Presently engaged in a Doctoral Research in Missiology. Also interested in Folklore, Anthropology and Culture Studies.)

Cenkāntal St. Valluvar and St. Ignatius An Eco-Spiritual Perspective Anand Amaladass S. J.

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he geographical location of Tamil land in the Indian subcontinent is significant which accounts for its prosperity. The Tamil grammar Nannūl (Introductory verses 8-9) specifies the boundaries of Tamil land as follows: The Eastern sea, Cape Kumari, Kuṭakam (Coorg) and Venkaṭam. This land has sufficient rains; springs that send their waters down the hills; a fine chain of hills as its Western frontier, down which flow the Pālāru, the Pennāru, the Kāveri, the Vaigai and the Tambaraparani, with many tributaries; and mountain heights which a little effort can convert into strong places of defense.

Perhaps Valluvar has this background in mind when he defines a prosperous country: “Waters from rains and springs, mountains, rivers and forts make up a prosperous country.” (737) In the same tone, he continues to suggest ways of protecting the land. “A proper fortress must have a fount of waters crystal clear, with an open space, with all-around line of sight, backed by hills and woods with shady trees.”

(742) It may not be a surprise then that Valluvar in his Kural after the introductory chapter on the Divine devotes a chapter on rainfall. The reason suggested by the commentator is that neither virtue, wealth, nor pleasure could exist without rain. In the first seven verses rain is said to be cause of the affairs of the world moving in its rhythmic way. Verses 8-10 point out how rain is the cause of the continued existence of virtue, wealth, and pleasure on earth. Rain is the link that connects heaven and earth in this cosmic vision of Valluvar.

What is significant is the concept of the Divine behind Valluvar’s thinking. He is not an atheist nor does he erect a religious code, but he is aware of the Divine operative through the five elements. For him the Divine is not a super-hero sitting on high heavens supervising the world and comes down occasionally to console and to give direction to the mortals. The Divine is always present and cannot not come and go.

That kind of language itself is rather misleading. One cannot think of God without man and world; so also human being does not exist without the presence of the Divine and the cosmos. They are interconnected.

Secondly, for Valluvar this world is not an illusion (māyā) or evil nor is the heaven all holy. This universe is real where a great mystery is played out. For him the world consists of the five elements and, “those who lead a righteous life in this world will be ranked among the saints in heaven.” (50) It is love, compassion, purity of heart that makes human beings great, that is, fit to be honoured as divine in the heavens.

In the biblical narrative the Divine presence is indicated though the clouds, the rainbow, the rain, the wind, the fire, the burning bush etc. The Divine is hidden and mysterious, but within the grasp of the human intellect. But people felt his presence in their

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midst and built up relationship as partners of God in their journey.

This connection may be clear to those who are familiar with the Christian scripture. We read in the Acts of the Apostles 14, 17: “Yet, he did not leave himself without a witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with good and gladness.”

St. Ignatius in his Spiritual Exercises proposes a meditation for obtaining love. Where and how do I find love? In his own words: “I shall consider how God is present and works for me in all creatures on the face of the earth; that is, in the manner of one who is laboring. For example, he is working on the heavens, the elements, the plants, fruits, cattle and all the rest – giving them their existence, conserving them, concurring with their vegetative and sensitive activities.” (No. 236) “This is to consider all blessings and gifts as descending from above. Thus, my limited power comes from the supreme and infinite power above, and so, too, justice, goodness, mercy etc., descend from above as the rays of light descend from the sun, and as the waters flow from their fountains, etc.” (No. 237) The parallel thinking of Valluvar and Ignatius cannot be more striking. But then how is it that we do not directly perceive the Divine presence in this world with our naked eyes?

A mystic response comes from Abhinavagupta, a tenth century Saiva- philosopher from Kashmir, with a rain metaphor, how divine revelation is taking place all the time:

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“Slender rain falling continuously is not visible in farspreading sky, but it is clearly visible in juxtaposition with the trees of the forest or the eaves of the roof of the house. Even so, the Supreme Lord, being too subtle, never appears in the range of experience.

Under the circumstances which depend on space, form, time, pattern and state, that consciousness is generated instantaneously in them in whom the awareness of the Divine is subdued – the consciousness that is indicative of Thy presence, O Lord!” (Parātriśikā, 8) The metaphor of rain to disclose the Divine presence is all-pervasive across varying cultures. R. Balakrishnan (IAS) carries over this metaphor while describing the biodiversity of the Indian sub-continent: It is not a ‘melting pot’ or a ‘salad bowl’, but a ‘rain forest.’

The reason is that India is not merely pluralistic in culture, with thousands of languages and ethnic varieties, it consists also of multifaceted flora and fauna, of snow-clad mountains and desert areas like Rajasthan. To corporatize its resources in the name of modernization would be destroying the ‘rain-forest’ root and branch irrevocably.

(Anand Amaladass S. J. after his Ph. D in Sanskrit (1981) started teaching in Satya Nilayam Faculty of philosophy, Chennai. His publications include a book on the Dhvani theory in Indian Aesthetics (1984), and five books in German: one on the Vainava tradition, two on the God of Dance, Shiva, the fourth one, on the Goddess phenomenon with a translation of Abhirāmi Antāti and the fifth one on Art and Religion. (2020). The Christian Themes in Indian Art (Documentation of how the Hindus, Muslims, Parsis and Christians interpreted Christian themes in India) was published together with Gudrun Löwner (2012). His present research focuses on aesthetic spirituality and option for the least, Jesuit history in India and Tamilology).

Cenkāntal History will remember those who build dams.

T

he ancient Sangam poem Puranānūru 18, tells us that Poet Kutapulaviyanār sang thus to Pāndiyan Thalaiyālankānathu Cheruvendra Neṭuncheliyan.

“O mighty king of ancient, prosperous Muthūr town where well-constructed walls reach to the sky…

If you desire to establish your fame, let me tell you what you should do. Listen!

To bodies that cannot survive without water, those who give food give them life.

Food is foremost to this body built of food.

Food comes from water mingled with the earth…

O Cheliyan of murderous battles!

You should not disdain my advice, but act quickly!

Those who harnessed the flowing waters and built dams on land with depressions have established their glory!

Those who have built none will have no enduring fame in this world!”

Karikāla Cholan

(Translation by Vaidehi)

In Tamilnadu three persons are remembered for building dams: Karikāla Cholan (c. 100 BC- 100 AD) built the Grand Anicut( Kallanai);

Kālingarāyan

Kālingarāyan built the Canal connecting Bhavani river with Noyyal river (1271-1283) in Kongu Nadu - 56 miles long; John Pennycuick built the Mullaiperiyar Dam (1887-1888).

John Pennycuick

Cenkāntal u D EC EM B E R 2 0 2 0

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“The Sower went out to sow”, but did not find the Land