Maduraimessenger issue51 march 2014 lowres by Projects Abroad

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March 2014

Volume 4, Issue 51

The Todas: An Ancient Tribeâ&#x20AC;&#x2122;s Contemporary Lifestyle Plus: Golden Oldie Goli Soda Lives On

Contents

Editor Selina Joseph

March 2014 | Issue No. 51 Copy Editor Bhuvana Venkatesh Journalism Coordinators R.P.Surya Prakash

EDITOR’S CORNER 01

Designer & Technical Support T. Jesuraja

A Time of Transition

COVER STORY

The Todas: The Contemporary Lifestyle of an Ancient Tribe

Reporters & Photographers Giulia Crouch Catherine McMaster

TIME OUT 08

Nora Roger Sarah Williams Jethro Baird

My Day with the Todas CAUSES

Mainstreaming the Paliyars: M. Xavier and His Mission

Noemie Halioua Jean-Baptiste Brelle

NOSTALGIA

Golden Oldie Goli Soda Lives On

FILM REVIEW 18 20

Stereotypes All the Way A Runaway Winner

Cover Photograph R.P.Surya Prakash

22 Sivakasi Projects Abroad Pvt. Ltd.,

Pasumalai Madurai – 625004 Tamil Nadu India Tel. 0452-2370269

VILLAGE VOICES

Kailashpuram: Future Hanging in the Balance

- Leonard Sweet

he Todas, a pastoral tribe who live in the Nilgiris mountain ranges, have long been the subject of umpteen studies and writings. Though their actual origins are shrouded in mystery with many theories having been put forward, such as them being one of the lost tribes of Israel or having descended from the Romans, the explanation that they are a Dravidian race of Scythian origin driven from the plains by Aryan invasions is the most generally accepted. Madurai Messenger has made this fascinating tribe and the changes that modern life has wrought on their unique life cycle rituals, habitations and style of dress as the subject of our March issue cover. The modern Todas seem like a tree that is buffeted by a gale but that never can be uprooted - though they have reconciled themselves with the inevitability of change, they continue to strongly uphold their traditional values and practices. Our other stories in this issue such as the one on ‘Goli Soda’ are bound to evoke a feeling of nostalgia in many of our older readers. With the summer heat beating down, whether it is the good ole Goli or Coca Cola that you are reaching for, we do hope that our March issue articles will create a thirst for more among our esteemed readers!

Tokens of Love: Adding a New Dimension FIRST IMPRESSIONS

editor@maduraimessenger.org No. 17, T.P.K Road

Change is life. Stagnation is death. If you don’t change, you die

TRENDS

Contact: MADURAI MESSENGER

A Time of Transition

29 30 31 32

A Passage to Reality Madurai, A Veritable Melange

Fundamentally Similar Despite the Differences Intriguing India

Selina Joseph Editor

Madurai Messenger Cover Story March 2014

The Todas: The Contemporary Lifestyle of an Ancient Tribe Catherine McMaster attempts to determine whether and to what extent the unique lifestyle of the Todas has been affected with the influx of modernity and how the Toda people themselves react to these inevitable changes Text: Catherine McMaster Australia

A Seamless Coexistence Along with two other volunteers from Madurai Messenger, I journeyed to Ooty to meet the Todas. Firstly we were introduced to Othally Kuttan (60) attached to the Kash Mund clan. Othally Kuttan was able to explain many of the traditional practices and beliefs of the Toda community. No amount of secondary research can enlighten you fully on the lifestyle practices and existence of an ancient tribe. That is why I approached Othally Kuttan with much humility and I was fortunate enough to actually gain primary insight into the microenvironment of a Toda family.

The modern dogles dwellings that Othally Kuttan reside in are an example of how the Todas maintain their traditional style homes (the barrel vault shape), yet are still open to modernization (they have abandoned the small door and the wooden structure)

Othally Kuttan invited us into his dogles (home), which was modeled after the traditional distinctive oval pent-shaped huts. Painted a vibrant blue on the outer walls, Othally explained to me that three families live inside this relatively small hut, home to him, his wife, his son and his wife and their children. Collectivism seems to be a common trait amongst all Indian communities and the Toda community is no exception to this. This idea behind collective living is one of the many traditional Toda values that have been maintained. Yet, so many other Toda traditions have slowly adapted and have been modified to suit our modernized environment.

Shape of the future - though the houses of the Todas retain their pent shape (left), the size of the doors are now normal, unlike the traditional doors which were about three feet in height to prevent entry of wild animals

n the Nilgiris mountain range of South India reside a number of traditional tribal communities. The Irula, Paniyam, Kota and Badaga people are some of the many tribal groups that inhabit the area, among whom the Toda community is the most remarkable. The Todas’ distinction in dress, physicality and their relationship with nature make them an interesting and unique tribal community and they are an integral part of the pastoral

Only men are allowed to enter these temples and strictly only members of the Toda community are permitted inside. The fact that women cannot enter interests me, but when I inquire as to the reasons behind this, I am only given the answer “because it is tradition” landscape of the Nilgiris mountains. I had the good fortune of meeting a number of Toda people and discussing

with them the growing concerns about modernization and the abandonment of traditional practices.

The Toda dogles is one example. Othally Kuttan now lives in a more modernized Toda dwelling. It still maintains the barrel vault shaped structure, but rather than made out of bamboo, his home is concrete. The original entrance door has been abandoned for a larger entrance. Former traditional dwellings were built of bamboo and fastened with raftan. They originally had a very small entrance door, 3 feet wide by 3 feet tall, which acted as a protection against wild animals. This traditional architecture is incredibly unique as not a single nail is used in its construction. The dogles are decorated on the outside with buffalo horns and crosses. Inside, they consist solely of a single room. Unfortunately what remains

A judicious blend of old and new - Othally Kuttan is the perfect example of a modern Toda, embracing the modern way of life while still cherishing his tribe’s unique traditions

of this traditional architecture are the Upper and Lower Temples. Only men are allowed to enter these temples and strictly only members of the Toda community are permitted inside. The fact that women cannot enter interests me, but when I inquire as to the

reasons behind this, I am only given the answer “because it is tradition”. In fact, women must remain beyond the boundary and cannot cross the border of the temple, which is identified by a rock. They can pray from there, but are strictly not permitted any closer.

Madurai Messenger Cover Story March 2014

After the age of eight years, any male member of the Toda clan has the eligibility to become a priest. While I was at the kash mund, we met an aspiring priest, Messi (17), who was to become an official Toda priest the following day. This occupation would mean that he would not be allowed to have any contact with anyone who is not a Toda. While we were chatting with Messi outside the temple, we caught a glimpse of the current priest of the Lower Temple. He, as already previously prescribed, cannot venture to talk to us and rather remains hidden on the upper plateau, looking down. He stays by the temple ready to welcome any Toda who wishes to enter forth, herding buffalos and cutting trees for fires. He wears a very simple dress, a plain cloth with his torso bare. Such is the provincial and traditional life of a Toda priest.

Not all persons of the Toda community choose to live in such a traditional way. They are a unique tribe because they have accepted that modernization is inevitable, but they still work as a society to uphold traditional ancient values and beliefs. The modern dogles dwellings that Othally Kuttan reside in are an example of how the Todas maintain their traditional style homes (the barrel vault shape), yet are still open to modernization (they have abandoned the small door and the wooden structure). As Othally Kuttan explains, they still speak their traditional ancient Dravidian dialect and do want to maintain their culture, “we are upholding this very strongly,” he says. And they certainly do. The buffalo is still the main focal point of the Todas’ religion and is still worshipped and revered amongst all members of the Toda society.

The Buffalo, Central to Toda Culture The Toda buffalo is different to other herds of buffalo, being pale brown with exceptionally long horns. The buffalo is revered in Toda society and their religion centers and continues to center on the buffalo. According to the

Traditional aspirations - Messi, a young Toda priest in-the-making sits in front of the Lower Temple Untouched by modernity - a close up shot of the Lower Temple shows the traditional tiny doors and buffalo motifs

One with nature - one of the unique aspects of Toda culture is their empathy with nature. Every rock, hill or stream has its own sacred significance to this strictly vegetarian tribe

Todas, the goddess Teikirshy and her brother created the sacred buffalo and then the first Toda man. The first Toda woman was created from the right rib of the first Toda man and thus, man and buffalo were created together. This strong sense of unity between buffalo and man is visible in all facets of Toda society. Upon entering Othally Kuttan’s hut, I noticed a visible amount of buffalo material that decorated the walls. A buffalo stag’s horns were placed above the entrance door, as well as a small ancient silver plaque of a buffalo. Buffalo curd and milk are used in many Toda rituals and are consumed on a daily basis. In fact the other two volunteers and I had the opportunity of tasting buffalo curd outside the lower temple. I can’t say it was the most enjoyable substance, a thick consistency that had a very strong essence of buffalo. As it was unsweetened, it was highly nutritious but it was quite bitter in taste. But buffalo curd is one of the Todas’ highest exports. It is sold in the local cities and is an important product for maintaining the Todas’ present agro-based economy, which has been necessitated due to the shrinkage in pasture land.

This strong sense of unity between buffalo and man is visible in all facets of Toda society. Upon entering Othally Kuttan’s hut, I noticed a visible amount of buffalo material that decorated the walls. A buffalo stag’s horns were placed above the entrance door, as well as a small ancient silver plaque of a buffalo. Buffalo curd and milk are used in many Toda rituals and is consumed on a daily basis Blessed bovine - the buffalo is integral to both Toda religion and culture

Madurai Messenger Cover Story March 2014

As Othally Kuttan explained to me, “if the buffalo is not there, then our culture is not there”, and it is easy to see why. The buffalo motif is everywhere; stones at the temple bear the motif of the buffalo head, and every mund (clan) has a thoovarsh, a circular open space for keeping the buffalos at night. Buffalos are also used in Toda rituals. The Toda justice system is one interesting example. If a member of the clan has practiced or participated in something unethical, the system of justice within the Toda community will involve a buffalo. The Toda man or woman, after being convicted by a council of elders, will then fight a buffalo. If they choose not to, they will be ostracized from the community. If they defeat the buffalo, this is then a sign that they have been forgiven by their gods and therefore are allowed to re-enter society. If the buffalo kills them, it is an indication that they are guilty of their crimes. Such a method of justice is unheard of within Western culture, yet it is an interesting example of how certain ancient Toda rituals continue to be practiced within their society. The rapid decline of the buffalo within the Nilgiris region is a serious issue for the Todas. There are a number of reasons for this decline. The Todas believe in reincarnation and in the past, as part of their funeral procedure, 30 buffalos would be sacrificed. Now, only one buffalo is used in a funeral procession. The Todas celebrate two main festivals for the buffalo Paniuppu in winter and Koruppu in the summer. On both occasions, buffalos are sacrificed. In the olden days, shepherding the buffalo was the main occupation for Toda men. Nowadays, this agricultural occupation has been surpassed in favor of studying in the cities. Othally Kuttan explains to me that he was the “first of the Todas to go to University”, his wife was the first graduate, and his sister was the first Toda to reach postgraduate study. Thus, the traditional mentality of this tribe, which dictated that men are in charge of the buffalo and women should take care of the housework, has inevitably changed.

Othally Kuttan, explained to me that his mother wore her hair in ringlets everyday until her death. However, nowadays, the women constitute a minority in keeping up with this traditional Toda hairstyle. Women now rarely style their hair in ringlets and saris are worn instead of the traditional puthikuzhi

Old is gold - these two septuagenarian women are among a handful of Todas who prefer to keep their traditional hairstyle and dress

The Hold of Time-tested Traditions Yet the Todas accept this modernization as inevitable. I also met with two elder Toda women, both septuagenarians who chose to remain anonymous throughout our interview. They both agreed that they “preferred the old times, where we were happy with the limited things. Now people are becoming more greedy.” However, both Toda women accepted the fact that if their children wanted to live in this competitive world, they would have to go out and study. That is what makes the Todas, a unique ancient society. They do maintain traditional practices and ideologies and yet are very liberal in mindset in the sense that they accept modernization as inevitable. As the women explained, “when tradition changes, life also changes.” With the ever-changing onset of modernization, these traditional changes have been implemented. This was specifically indicative in the now more modern style of dress that the Todas wear. When I interviewed the two Toda ladies, they had both styled

their hair in the traditional ringlets that is unique to the Toda culture. While the history behind this stylization cannot be identified, the ringlets are a unique way to show that you are a Toda. Othally Kuttan, explained to me that his mother wore her hair in ringlets everyday until her death. However, nowadays, the women constitute a minority in keeping up with this traditional Toda hairstyle. Women now rarely style their hair in ringlets and saris are worn instead of the traditional puthikuzhi. Thus, many younger people of the Toda community choose not to physically differentiate themselves from the rest of society. The two elder Toda women described their lifestyle before these modern changes. “In my mother’s time we would all get together and have an active social life. Now they watch TV; we used to have a ghee lamp and sit together and sing songs”. This is just one of the many lifestyle changes for the Todas. However, having said this, the elders do make a conscientious effort to ensure that traditional practices are maintained among the younger generation. The two

annual festivals, Paniuppu in winter and Koruppu in the summer are occasions when all Todas wear traditional dress. These festivals are generally celebrated with dance and music. The lively songs consist of simple stanzas, describing important events from the Todas’ past. As they have no written script, songs and chants are very important. Wedding and funeral ceremonies are other occasions when all Todas adhere to traditional practices of dress and song. As the two women explained to me, “for every occasion, the children have to wear traditional dress.” The ‘children’ can participate in more modern practices, yet when they enter the mund they must adhere to a Toda way of life. This means they must be vegetarian and participate in traditional festivities. For these traditional occasions, the Todas will style their hair in ringlets and wear their homespun cotton shawls called puthikuzhi, which have black and red embroidered motifs. Worn by both men and women, they are tied around the waist, with one end thrown over the shoulder, almost like a Roman toga. While Othally Kuttan was not wearing traditional dress, he did show me his puthikuzhi. He also showed us his family photographs of his mother and father and grandparents wearing traditional dress at their weddings. Even the women from the surrounding dogles were embroidering these shawls in order to sell them in the cities. The sale of these homespun cotton shawls is important in maintaining the Todas’ economy. Thus, while we may assume that the Toda lifestyle is gradually becoming more modern, traditional practices and style of dress are still preserved.

The Todas and Nature The Todas’ relationship with nature is something that is completely unique and really quite beautiful. Towards the end of my trip in Ooty, I interviewed Dr. Tarun Chhabra, who is the pioneer of the Toda Welfare Association. He is also the only non-Toda to speak their language and he has a strong fascination and knowledge of the Toda community. “The best way to help and preserve a culture is to get someone from the outside to speak their language,” he says. This is certainly what he strives to do and through my conversation with Dr. Chhabra, I was enlightened on the unique practices and rituals of the Todas. Dr. Chhabra’s fascination with this unique society came about in 1990, when he read W.H.R Rivers’ book, The Todas (1906). Rivers is just one among a number of cultural anthropologists who have studied the Todas. Nonetheless, it was Rivers who stimulated Dr. Chhabra’s fascination with this ancient tribe. The discussion soon turned to the relationship that the Todas have with their natural environment, a relationship that has not changed or altered with the passage of time. The Todas have quite a beautiful and pure connection with their environment. The Todas will not point to the hills, as they believe that their deities reside in the hills. Each hamlet has a number of water sources; one stream may be used for the priest, the other for women. It is not just a stream of water, but a sacred stream used in ceremonies. The Todas have a ‘worry flower’, which opens when you are worried or agitated. The hills, mountains and streams all have sanctity. Todas are also strictly vegetarian.

This is a unique quality in itself, as you will very rarely find indigenous populations who are non-meat eaters. This means that they do not hunt and reside peacefully in tranquil co-existence with nature. This relationship with nature is something “that all societies can learn from” as Dr. Chhabra explains. Their natural environment has a sanctity that is unseen in our modern world. They respect and pay tribute to their surroundings and continue to do this despite the onset of modernization. There are some Toda practices that are unchanged, and certainly their strong sanctimonious relationship with nature is one of them. When a Toda dies, their soul passes fifteen landmarks. These landmarks can all be identified in the hills. A rock will have symbolic meaning, as will a certain stream or hill. They reside peacefully with nature and this is a reason why the Todas have survived as a society for such a long period of time.

Unique Experience For Dr. Chhabra “everything has been a revelation with the Todas”, and I also felt that I have undergone a similar process. I was completely ignorant of the Todas before my research, and the opportunity to have one-on-one contact with members of the Toda community was a unique experience. Dr. Chhabra also enlightened me on the Todas and gave me a different nonmember’s academic perspective. The Todas are such a unique culture who continue to thrive in their ancient ways despite modernization. What I find unique about the Todas is their liberal ideology. They accept and welcome modernization, yet they continue to uphold and respect the values and practices of their forefathers. They may be a small community, yet they have such a strong identity within their natural environment and a way of life that makes them unique among other tribal groups.

Madurai Messenger Time Out March 2014

My Day with the Todas Attempting to discover and describe a ‘typical’ day in the life of a Toda tribal, Giulia Crouch is dismayed to find that not many of them follow their traditional livelihood of buffalo farming but instead prefer to blend in with the rest of society as far as occupations are concerned Text: Giulia Crouch United Kingdom

riginally this article was to be titled ‘A Day in the Life of the Todas’ - I had envisioned spending an entire day shadowing an individual of this tribal community of Todas and observing their way of life. However, during our trip to Ooty, the main home ground of this ancient tribe, it soon became apparent that this objective would not be realized, due to several reasons. Firstly, it is surprisingly hard to track down the Todas and secondly there is no longer such a thing as ‘a typical day’ in the life of the Toda people. There is simply not enough homogeneity within the Toda community to make such a story tenable. In other words, it would essentially be a story on one person’s life and not necessarily representative of the Todas as a whole. This is because the Todas have modernised in such a way as to render each of their daily routines specific - for example, it depends on what job they have.

Pastoral past - the thoovarsh, the circular buffalo pen, played a important part in every mund in the past as the Todas were traditionally buffalo farmers but now this has changed considerably

The reality of Toda life in the twenty-first century is most incongruent to the image painted on the internet and, in turn the romanticised view, which most people, including me, had imagined

Whilst ‘A Day in the Life’ is not possible, it is possible to describe what I observed about the Todas whom I did meet, and how much of what I saw surprised me. The reality of Toda life in the twenty-first century is most incongruent to the image painted on the internet and, in turn the romanticised view, which most people, including me, had imagined. What certainly emerges via the discussion with the three Todas varying in ages from a sixty-year-old man, a seventeen-year-old boy and two women in their seventies who I was lucky enough to meet, is that whilst their traditional way of life may be fading into antiquity, there is still a palpable culture that unites these intriguing people. Through them we can get a glimpse of a broad picture of what life is like for the Todas today.

Not everything has changed. The Toda people have core values which refuse to fade. Respecting the elderly is an essential principle, Othally Kuttan stressed. This is a value that the Todas share with Indian society in general. I had heard that the Todas were very distinctive, so this major similarity surprised me somewhat. A factor that did strike me as special however, was the emphasis on equality in Toda culture. The Todas operate under a clan system and I enquired as to whether this led to any rivalry between the different clans. Othally Kuttan was quick to explain that not only is there no clan rivalry; there is also no specific leader for each clan. If any problem does arise, a group of unbiased elders from a range of clans gather to amicably resolve them. This equality is remarkable and undoubtedly acts as the cornerstone of Toda culture.

A Buffalo Farmer

An Aspiring Priest

Upon arriving at the Toda village in Ooty, I expected to see a large array of the typical arch-shaped, small Toda huts I had come across online. I imagined that all the Toda huts would be together in a single conglomerate, but instead, we climbed a small hill to find one single hut in an expansive green field, looking up towards the picturesque mountains. The hut was in sync with the traditional arch-form but was painted in shades of bright blue and green. We were welcomed inside by a greying man in his sixties who almost instantly turned the conversation to the buffalo - the key component of Toda culture. He claimed that without the buffalo, “there is no Toda culture.” The Todas have long worshipped the buffalo and it is still clearly prevalent in their mentality. This was further evidenced by a large plaque mounted high on an inner wall of the hut, representing buffalo horns. Othally Kuttan described an old Toda tradition in which upon the death of a member of the community, thirty buffalos would be sacrificed in order to “provide milk for their soul.” Nowadays however, due to efforts to preserve the buffalo, the number of buffaloes killed has been reduced from thirty to just one.

After speaking to Othally Kuttan, we came across a slender boy of seventeen dressed in the sartorial juxtaposition of an Adidas jacket and a dhoti. He was eager to show us the temple of which he hoped to become the priest in the very near future. Our attention was distracted by a nearby noise in the centre of the field. It was the current priest intently chopping wood. The boy clarified that the priest was keeping his distance because he was only permitted to speak to Todas - a rule that he himself would soon have to comply with.

I imagined that Toda life still centred on the buffalo - as I had read that it was their main economic source - so the fact that Othally Kuttan was a buffalo farmer complied with this image. His working day starts early, waking at 6 a.m. to open the buffalo pen and attend to crops of potato and cabbage. Much to my surprise however, Othally Kuttan explained that he is fairly peerless in his traditional role as a buffalo farmer. These days, the majority of the Todas have branched out into the cities and obtain ‘regular’ jobs. Over the noise of a disgruntled child wailing in the background, he explained that many Todas are now doctors or engineers and the vast majority of the youth study in the hope of attaining such jobs. This surprised me. My preconception had been that the Todas were a fairly insular community, preferring to stick to themselves instead of integrating with the rest of Indian society. I wondered whether Othally Kuttan lamented this change in culture but instead he seemed more matter-of-fact about the situation, expressing that it is now a necessity for the youth to pursue careers.

As we tentatively sipped a cup of buffalo curd that we had been presented to try, the boy, whose name was Messi explained to us his daily life. It was fairly traditional. He did not go to school and spent most of his time attending to the temple, herding buffalo and chopping wood. However he later mentioned that he also drives cars for a living. This struck me as oddly contradictory. On the one hand, he lives a very simple and traditional Toda life, but on the other, he conforms to the rest of modern society. He seemed content enough, however. He has little leisure time but said it did not matter. “Everyone is a friend in the area,” he remarked.

Two Elderly Toda Women The final Todas I met were two elderly women, who refused to give us their names and preferred to remain anonymous. Out of everyone I met, these two women looked the most typically Toda. They were wearing traditional dress - warm-looking thick material wrapped in a similar way to a Roman toga. Their hair was delicately formed into several tendrils. Buffalo casually strolled past as we sat down on the grass to talk to these women. Their day consists of doing embroidery and they make a living by selling what they make at markets and to tourists. They explained that they no longer solely rely on the buffalo as a source of income but still keep them to worship. As they were speaking, my eyes were drawn to what looked like tattoos on their wrists. I have become accustomed to seeing henna tattoos in India but I have rarely seen permanent

Madurai Messenger Time Out March 2014

He explained that many Todas are now doctors or engineers and the vast majority of the youth study in the hope of attaining such jobs. This surprised me. My preconception had been that the Todas were a fairly insular community

tattoos, especially on women. They explained that the tattoos used to be customary for Toda women and was a sign of marriage. The tattoos were similar to henna in their intricacy but were less flowery and flowing and more geometric in design. The tattoos were meant to distinguish the Todas from the other non-Toda people living in the area, however due to the fact that it is a painful and time-consuming procedure, the tattoo tradition has now died out.

M. Xavier and His Mission M. Xavier runs a non-governmental organisation called the Society for Integrated Development of Tribals (SIDT) from his office in Madurai. Here he talks to Sarah Williams about his lifelong and single-minded ambition to integrate the Paliyars, an aboriginal tribe living in various parts of southern Tamil Nadu into mainstream society Text and Photos: Sarah Williams

Thanks to their age, the women were able to explicitly explain about how things have changed for the Toda community. Their grandchildren attend school and the men have jobs in the cities. I asked if they were melancholic about this change of lifestyle but they remarked that “it is necessary to change with the times.” They still have traditional Toda festivals twice a year and the key Toda values are still very much ingrained in their psyche.

United Kingdom

ehind his desk in his modestly decorated office he proudly displays a photo of the organisation’s founder, Father Diamond Raj. The sound of the traffic outside fills the room as he perches himself in his seat. Xavier is a very welcoming man who speaks passionately about the Society for Integrated Development of Tribals (SIDT) and its goals for the future. He is honest about the challenges that the Paliyar people face in Tamil society and his compassion for the tribe resonates as he describes his reasons for being a part of SIDT. He happily shows us a calendar full of pictures of the organisation’s achievements and a before- and-after shot of the Paliyar people’s homes; once living in caves, they now live in regular houses. This is just one of the many improvements SIDT has made in the lives of the tribal people. The aim of the organisation is to liberate the tribal community and enable them to become independent members of society. He works closely with the tribal community, creating forums and programmes designed to educate the people so that they can fight for their rights and forge careers. Before joining this organisation, M. Xavier spent many years in social work activities, helping to improve the quality of life of others.

Expectations vs. Reality The Todas were not what I expected. I pictured a highly traditional community who did not participate in modern life, but this is not what I found. These days many Todas have daily routines similar to the rest of Indian society. They go to work and earn a living like everyone else and their children attend school to study. Whilst there is not a ‘typical’ daily routine for the Todas, there is still a strong culture that unites them all. The buffalo is still extremely important in Toda culture and acts as their most significant symbol. Furthermore, the notion of an equal society is a factor that defines the Todas and is a value that will continue to unite this fascinating community.

Mainstreaming the Paliyars:

Keeping the home fires burning - the sale of these hand-embroidered shawls is virtually a home industry by which many Toda women earn a livelihood

He works closely with the tribal community, creating forums and programmes designed to educate the people so that they can fight for their rights and forge careers

Singleminded and selfless - M. Xavier the co-founder of SIDT has worked hard for the upliftment of tribal people, especially the Paliyars

A call to serve society M. Xavier came from a small village with a humble upbringing which he describes as “common” and did his undergraduate degree in the Tamil language, with his post graduation in Sociology. During his time in college he joined a forum called the All India Catholic University Federation (AICUF) which he explains, was his “inspiration” for becoming a social worker. The AICUF is a national federation open to boys and girls, aiming to “sow the seeds of social development in the minds of the youth.” After college, Xavier worked in a serviceorientated organisation in Ramnad district for one-and-a-half years. This organisation works towards conserving water in and around the district where water scarcity is a perennial problem, by digging wells for the people living there.

His mentor and motivation Xavier first came into contact with Father Alexis Arul Diamond Raj, a Catholic priest when the latter was the Director of the Madurai Multipurpose Social Service Society (MMSSS) a wing of the Madurai Catholic Arch Diocese. It was while Xavier was working in this organisation that Father Diamond Raj founded

Madurai Messenger Causes March 2014

Most people opposed the aims of the SIDT as they were concerned that entitling the Paliyar tribals to an education would “liberate” them and thus they would not be able to use them for cheap labour Primitive conditions Paliyar tribals originally lived in caves such as these

the SIDT in 1987. The creation of the SIDT was set in motion as the result of the trips which Father Diamond Raj and Xavier used to make to the rural mountain towns known as hill stations. There they came across the Paliyar tribal people and were shocked by their primitive living conditions. One of the reasons for this was the remoteness of the tribal villages, which made it difficult for them to receive any help from the government or any charitable organisation. Xavier worked with Father Diamond Raj for 15 years and took over SIDT in 1998. Xavier talks passionately about Father Diamond Raj, a man he clearly and deeply respects. Although he is responsible for most of SIDT’s successes during its 27 years, he humbly redirects the conversation back to the organisation’s founder. Here is a man who has dedicated over 30 years of his life to helping others; however he does not seek recognition for his actions, instead wanting the focus to be on the people that the organisation helps.

Outcasts from society Xavier fervidly recalls the persecution that the Paliyar people used to face here in Tamil Nadu, although he does not criticise the actions of society and merely states the difficulties they encountered, keeping an objective stance. The Paliyar people are a nomadic tribe who live mainly in Tamil Nadu and Kerala. Paliyars, living in the Palani Hills of the erstwhile Madurai district and other parts of southern Tamilnadu were persecuted and forced to relocate to the rural hillside. However, although attitudes towards these peoples are changing, little has been done by the government to help. They were not considered to be entitled to any educational or health benefits and consequently their society was seen as extremely “socially backward.” Xavier’s main priority remains “bringing the tribal people up and into mainstream society” which he says confidently, “can be done.” He wants to “get them human rights and recognition in

Playing a new tune - Paliyar tribals play the dhol, a drum-like traditional instrument

society” so that the tribal people can fight for their own rights. He is also hopeful that Paliyar children will become educated so they can get qualifications and jobs, although he admits they are still “working towards this goal.”

Challenges galore When the organisation started, they were faced with many challenges from both Tamil Nadu society and the Paliyar people themselves. Most people opposed the aims of the SIDT as they were concerned that entitling the Paliyar tribals to an education would “liberate” them and thus they would not be able to use them for cheap labour; Xavier explains this with a look of compassion in his eyes. Getting the tribal people on their side was also a difficult task, he admits with a smile on his face. He chuckles to himself as he recalls spending four years with Father Diamond Raj living with the Paliyar tribe. The biggest problem was the language barrier; none of the tribe understood Tamil, so communication was difficult at first. They studied the tribe’s culture, and encouraged them to perform dances to “gain their trust” and learn more about them.

Turning point

A long way to go - the Paliyars now live in thatched mud houses but their present conditions still leave much to be desired

Once trust was established, Father Diamond Raj and Xavier set about creating women and youth forums to unite the tribal communities and eventually, the Lower Palani Hills Tribal Liberation Movement (LPHTLM) was set up, which connected the government to the tribal people. This movement made it possible for the Paliyar tribals to claim their rights including livelihood, forest and land rights - an achievement that Xavier is especially proud of. The organisation has seen spectacular changes in the improvement of the quality of life of the tribal people. Before the help of SIDT, they could not go into temples, use sleeper trains or drink in coffee shops. Now thanks to Xavier, they are recognised in society and “treated with dignity.” They can now claim the rights that were taken from them. SIDT has also set up child development centres so that they can continue to improve the future of the tribal children. They are provided with free education so that they

can go to college and pursue careers. He humbly explains that the SIDT is the only organisation that works on providing education to tribal children although he is quick to admit that the SIDT is not alone in providing help for the improvement of the tribal people’s lives. There are many other organisations and religious groups that unite to fight for the rights of the tribals and to improve their quality of life. SIDT is however, the only organisation that gives support and training through the creation of political and administrative forums; teaching them to fight for their independence.

Future concerns One fear Xavier does speak of is that the Paliyar people will be taken advantage of. He is concerned that if their political forum allies itself with any political party, they may be used to gain votes, although their own interests may not be central to the party’s goals. As well as political forums, the SIDT has set up three successful programmes that Xavier is hugely satisfied with. The first is a hostel for tribal girls where they can feel secure, while the second is a hostel for school drop-outs where 85 students study in a safe and encouraging environment. Thirdly, they have created eleven child development centres, five in Kodaikanal and six in Pollachi, allowing children access to free education. Xavier explains these programs with a beaming smile etched across his face, and a passion in his voice not heard before. This is clearly his biggest achievement with SIDT; improving the lives of the tribal children gives him the greatest satisfaction. Xavier is extremely passionate about the organisation and improving the lives of tribal communities with the “overall vision of independence” for the Paliyar people. He hopes that in the future the tribe will not need the help of the SIDT and is therefore encouraging their “sustainability” as an independent society, a goal he is currently working hard to achieve. He is an extremely compassionate and caring man, with a true desire to help those in need. M. Xavier is indeed a courageous person, whose singleminded devotion to his cause proves that anyone can make a difference in the world as long as they have passion.

Madurai Messenger Nostalgia March 2014

Golden Oldie Goli Soda Lives On Goli Soda was a really famous drink in South India, fifty years ago. The first soda of Tamilnadu will always hold a special place in the hearts of its people in spite of its slow disappearance from the market, says Nora Roger after speaking to a manufacturer and a retailer, who are among just a handful of people to be still associated with this drink Text and Photos: Nora Roger France

I 14

n the 1970s, children in Tamil Nadu did not play video games, they played “goli” - a game where some small glass balls of one or two centimeters diameter called goli in local parlance, were supposed to be shot into a hole using your hand as a catapult. This goli was also called a marble. Goli soda therefore gets its name from the marble used as a stopper in the soda bottle, which gives it a distinct look and sets it apart from the rest. You will have understood that goli soda is not a brand nor a label, but rather a popular name given to this aerated drink. Goli, the game or the drink, evokes nostalgia among a whole generation of people: playing with childhood friends, the simplicity and the laid-back lifestyle of that time as well as the long-awaited moment where you counted how many golis you had just to know how many you’ve won or lost during the day. The golis also bring to mind the memories of the first sip of this home-made soda and the singular noise of the gas escaping while opening the bottle. Unforgettable and indescribable at the same time.

A Manufacturer’s Backroom Goli soda was the first soda to be made in India. The bottle was invented by the Germans in 1887, designed to handle the pressure injected into it. Accordingly, the bottle was made to be solid, therefore its considerable weight. India

Goli, the game or the drink, evokes nostalgia among a whole generation of people: playing with childhood friends, the simplicity and the laid-back lifestyle of that time as well as the long-awaited moment where you counted how many golis you had Unmatched taste - the traditional goli soda bottle

started manufacturing this bottle in 1940 when it stopped importing them from Germany. It was also necessary to take into consideration the goli while designing it and that is why a sort of pocket was created so that the goli would fit correctly into the neck without hampering the introduction of carbon dioxide. Indeed, this ball closes the bottle thanks to a law of physics which we’re going to explain below - this way even if you push the goli into the bottle while opening it, the marble can be reused every time you fill up the bottle. The success of this soda lies in the way the carbon dioxide is introduced

into this specially-designed bottle and this means inserting the bottle into a machine which is turned sixty times manually, while most of the other sodas benefit only from a single turn of the bottle. Who would have believed that this special process would change the taste so much? First, the bottles are immersed in a big tub of water, after which they are cleaned. Once dried, the bottles are filled with a non-aerated drink, basically water. The soda machine, as we shall call it, is ready, waiting for the bottles. At this stage, an employee places three bottles (the maximum number) inside the machine: the bottom of the bottle is aligned and the neck clipped for the introduction of the gas. He closes the lid. Outside the receptacle, there are screws placed under every bottle. The man squeezes each of the three screws so that each bottle stays immobile during the process. While previously the machine was turned by hand, in the past three years, the soda machine has become semi automatic: he switches on a button and the soda machine starts to turn, slowly, doing sixty turns and

Technology to the rescue - a semi-automatic soda machine has replaced the manual one, but the process remains the same to maintain the unique taste

The success of this soda lies in the way the carbon dioxide is introduced into this specially-designed bottle and this means inserting the bottle into a machine which is turned sixty times manually, while most of the other sodas benefit only from a single turn of the bottle Solely goli - K. Kathirvel, a goli soda manufacturer who is keen to keep this important South Indian drink alive

Madurai Messenger Nostalgia March 2014

Goli soda is associated with different memories for each person: a childhood drink for some, memories of another era or inimitable taste for others, or as an emblem of South India. Whether one drinks Goli soda for its unique taste, for the nostalgia it evokes or for its medicinal virtues, Goli remains a drink which holds the hearts of Tamilians

stops - carbon dioxide is injected into the bottles of water, creating the soda. With the pressure created by the gas, the marble goes up (law of physics) “as if she wanted to run away,” jokes K.Kathirvel, the 66-year-old chairman of a goli soda factory in Madurai, close to Periyar Bus Stand. So the goli lodges itself into the neck once the air has escaped: the bottle is now closed. You only need to put your label on it and make the deliveries. This technique is what confers the unique taste of this drink; any other machine, even fully automatic ones, cannot create a taste similar to goli soda. Many have tried and failed.

Goli, an Endangered Species

A premier drink about twenty years ago, goli soda was sold during concerts, film shows, in the middle of summer, etc. Factories never slept, and in the goli soda factories in Madurai, three shifts were needed to handle the huge demand of the customers. K.Kathirvel employed 300 people then; there are no more than twenty today. Goli soda has been sold by three generations for 90 years, in a small shop called Sree Mappilai Vinayagar. It is situated towards the south tower of the Meenakshi temple and is owned by P.Murali, 32. You can only find the classic goli soda water, the only one which continues to make profit even today, he says. “Fifteen years ago one bottle of goli soda was sold for one rupee, now you can buy it for six rupees. But the profit is the same for the sellers!” explains P.Murali. Although the cost of the bottle is six times more than before, the profit made remains the same now. The sales of this soda faced a monumental crash in the 1980s, but more so from the beginning of the 1990s when numerous kinds of aerated drinks manufactured by the MNCs were introduced into Tamilnadu and in India in general, eliminating goli soda from the picture. Most of the customers today rather buy branded soft drinks such as Sprite® or Fanta®. Nowadays in Madurai, there are only a few shops selling goli soda, and only four manufacturers are still operating. In other cities of South India, this drink has already vanished.

The Restorative Powers of Goli Soda

The solid demand for the goli soda is a thing of the past as after the 1980s, other soft drinks manufactured by MNCs have cornered the market

The sales of this soda faced a monumental crash in the 1980s, but more so from the beginning of the 1990s when numerous kinds of aerated drinks manufactured by the MNCs were introduced into Tamilnadu and in India in general, eliminating goli soda from the picture “There is a really heavy competition. But here in Madurai, we are the king!” claims K.Kathirvel proudly, adding, “I’m thinking about selling my product in Chennai.” For four generations, his factory has been producing this soda water. The bottle along with the soda costs Rs 32 to manufacture; he sells it only for Rs 4 because the buyer has to return to

him each of the goli bottles, as they are reusable. “Nowadays we supply 2,000 shops in Madurai and nearby villages,” explains K.Kathirvel. “But in our heydays, we used to provide 6,000 shops!” highlighting the two-third fall. In spite of the popularity of the American brands, his company remains stable. He does not seem to be worried about the future of this drink.

Most of the time, the seller himself opens the bottle as it is necessary to push the goli inside the bottle, since because of the pressure, it can sometimes splash in your face. Some people will drink plain goli soda; others will prefer it with a drop of syrup or some salt to add a different taste. One drink is made with ginger and is very good for health. “Many people drink goli soda when they have digestive disorders,” explains the seller. If you ask in the street, the main reasons why goli soda is so popular, the inhabitants of Madurai state that goli soda is used as a medicine, in the same way the Europeans use Coca-Cola. P.Murali has been managing the Sree Mappilai Vinayagar shop for fifteen years now, following the family tradition. From the outside, we can perceive three shelves full of goli soda. Sometimes, people who see these bottles in the shop run to buy one. “I haven’t had this drink for 10 years!” a man who is just exiting the Meenakshi Temple exclaims nostalgically. “Many of the customers used to study in the nearby school, a few steps from here,” explains P Murali, “even after forty years, every time they come here, they’ll buy a bottle, irrespective of whether

Old wine in a new bottle - goli soda is now being sold in PET bottles with the aim of making it appealing to the younger generation

they still live in Madurai or have moved to another city.” Goli soda is associated with different memories for each person: a childhood drink for some, memories of another era or inimitable taste for others, or as an emblem of South India. Whether one drinks Goli soda for its unique taste, for the nostalgia it evokes or for its medicinal virtues, Goli remains a drink which holds the hearts of Tamilians. In the streets, all speak about it, their eyes sparkling as they recall the memories.

An Eternal Indian Tradition Many people are delighted to find that the soda of their youth is still available. But will it still be so in the future? P.Murali tells us, “It’s up to the manufacturers to put an end to it or to continue this business as they are, after all, the producers.” But Murali is hopeful, “I wish we keep drinking goli soda in the future; I don’t want it to disappear. It is a part of the Indian tradition.” Some people continue to look back and remember their goli soda. Others are more modern, moving forwards, buying 21st century aerated drinks instead of this traditional one, which is why goli soda’s sales have fallen so drastically. But for a lot of people in Madurai, goli soda still means something. According to the inhabitants of Madurai,

“Goli soda will stand for another hundred years”. K.Kathirvel says he neglected his company for a long time and thus the goli soda. But in 2012, he realized his folly and started to focus on it again. “I neglected this company, but now I know how important it is to keep this Indian tradition alive,” he confesses. “If I have to choose, I’ll pick goli soda over any other more profitable company,” the chairman declares proudly. That’s why, thanks to his 34-year-old son’s idea, he started producing the soda in a plastic bottle. It is basically the same recipe, but with a plastic bottle instead of the heavy glass one. Moreover, the machine used is also different: semi automatic also but way more modern than the one used for the traditional goli soda. The main goal of this new drink, on the market for a year now, is to modernize the image of goli soda, so that the younger generation gets to know and taste their forefathers’ favorite drink. As we said before, the taste can’t be the same because of the difference in the technique and machine. But this is the closest drink you can get if you want a goli soda in a plastic bottle to take away. And P.Murali concludes: “We need to keep this Indian tradition alive. Goli soda awakens sweet memories like Grandma’s recipes do.” A toast to golden and timeless memories that I hope the goli soda will continue to evoke for years to come.

Madurai Messenger Film Review March 2014

Stereotypes All the Way Frustrating, is how Sarah Williams describes Mel Gibson’s Apocalypto, a film which has been panned by historians and academics alike for distorting history with its depiction of the Mayan kingdom and its decline Text : Sarah Williams United Kingdom

Apocalypto Director: Mel Gibson Cast: Rudy Youngblood, Raoul Trujillo, Dalia Hernández Language: Yucatec Maya Year: 2006

The audience is directed to believe that Jaguar’s actions are acceptable, while the warriors should be punished. The actions of all the characters explore how far human brutality can reach when one is desperate to survive

pocalypto, a 2006 film, shot by award-winning director/actor Mel Gibson, focuses on the decline of the Mayan kingdom and explores the extent of human brutality in desperate times. Set in the heart of the Mesoamerican jungle, the story depicts the life of a tribe who are ruthlessly invaded, with the women being sold into slavery and the men used for human sacrifice. The protagonist Jaguar Paw (Rudy Youngblood) must try to escape this fate and save his wife and child.

a jaguar he stumbled upon in the trees; however his wife left to care for their son, can only cower in a well? This is quite unbelievable.

A question of morality

Promoting violence and gender stereotypes The film opens with Jaguar and his friends hunting tapir, which after killing, they begin harvesting its insides. The use of extreme violence is a theme that is carried on throughout the film. The graphic nature, although repulsive, does more than to discourage the viewer. It overshadows the deeper message that the film tries to portray and the moral questions on human behaviour that it raises. The plot line leaves little to the imagination; the ‘chosen one’ is left to defy all odds and save the day, with the ‘underdog’ sacrificing himself to save the protagonist. The film is drowned in male bravado, with women being used only for the roles of damsels in distress and desperate mothers. As a female viewer, I found this chauvinistic portrayal extremely insulting and rolled my eyes at the overuse of macho fight scenes and the implausible strength Jaguar manages to muster in order to save ‘his woman.’ Though the film tries to depict the Mayan period, where the women’s role may not have been very progressive, I still expected a 21st century film to portray the gender roles to be more balanced. The protagonist can outrun

Though the film tries to depict the Mayan period, where the women’s role may not have been very progressive, I still expected a 21st century film to portray the gender roles to be more balanced

It also depicts the extent of human savageness in order to survive. This is shown by the portrayal of the Mayan kingdom, which first enslaves and then sacrifices members of Jaguar’s tribe to appease the gods and end their drought. It’s a classic case of villain versus hero, with the characterisation of the Mayan warriors as heartless and savage, whereas Jaguar’s tribe is content and charismatic. This is not, however, a fair portrayal. Although it is seen as acceptable for the protagonist to kill in order to escape, the ‘bad’ people believe that the only way to save themselves is through human sacrifice and are subsequently punished by the fate of the gods. The audience is directed to believe that Jaguar’s actions are acceptable, while the warriors should be punished. The actions of all the characters explore how far human brutality can reach when one is desperate to survive. What would have been more interesting would be to let

the audience interpret who was right or wrong, however this has been decided for them through the clear use of negative characterisation of the Mayan warriors, although I do not see the line of ‘good and bad’ being so clear cut. A positive of the film though is that it forces the viewer to question the morality of humanity, but that is if you can get past the extreme use of violence and chauvinism. The story explores how far human beings will go to save their loved ones in times of desperation, and shows how determination can muster an inner strength we did not think possible.

Authentic costumes and set The best part of the film for me was the use of the Mayan language; the whole script was spoken in Yucatec Maya, with English subtitles. This created a connection between the viewer and the characters and made the story more believable. The acting however, was in parts questionable. Whenever anyone died (which was quite frequently) the scene was overly dramatized, with overexaggerated actions and prolonged

agony. After a while this became irritating, with their last few seconds of ‘pure masculinity’ being stretched out for the viewer to see. Although the action scenes were largely unbelievable, the costumes and set were impressive. The actors looked authentic and although repulsive, the over-showing of human organs at least looked realistic. Overall, I found the film rather frustrating. The opening quote from historian Will Durant ‘A great civilization is not conquered from without until it has destroyed itself from within’ is used to explain the rationale behind the collapse of the Mayan civilization, which the film seeks to portray, but Gibson could have used those two hours to create an enigmatic piece of cinema, exploring deeper into the minds of humans during despairing times. Instead he chose to dwell on the brutality of the Mayans and to portray the lengths of male bravado the protagonist will go to be crowned victorious. The over-use of masculinity and patriarchy I found ignorant, and I imagine the film is largely aimed at male viewers as many women would find the portrayal of women extremely offensive.

Madurai Messenger Film Review March 2014

A Runaway Winner Bhaag Milkha Bhaag is the story of an athlete who hoisted the flag of India at the 1960 Summer Olympic Games in Rome. Noemie Halioua reviews the movie which was recently chosen as ‘The Most Popular Film’ at the 61st National Film Awards Text : Noemie Halioua France

haag Milkha Bhaag a movie released in mid-2013 features a fictionalized version of the autobiography of Milkha Singh called ‘The Race of My Life’. Milkha Singh is an Indian track and field sprinter who has earned recognition by representing India in three successive Olympic Games, in 1956, 1960 and 1964. The sprinter, nicknamed the “Flying Sikh”, is the sole Indian athlete to have won an individual gold medal at any Commonwealth Games. Produced and directed by Rakeysh Omprakash Mehra, Bhaag Milkha Bhaag has received very good reviews and is currently the fifth highest grossing Bollywood film in 2013 in India. Milkha Singh sold the rights to the film for a nominal sum of Re 1 with the proceeds from the film going to the Milkha Singh Charitable Trust. The story chronicles the rise of the child Milkha who is rendered a stateless orphan during the Partition of India and who is forced by his circumstances to live in a refugee camp, before becoming one of the greatest athletes in India.

Dark period of Indian history Milkha’s childhood takes place during a dark period of history - the partition of the subcontinent into the newly independent states of Pakistan and India in 1947, with Hindus and Muslims being uprooted from their home countries as a result of the riots that followed it. The film begins with Milkha as an Indian

Milkha’s life is constantly shown in flashbacks which makes the viewer relive the memories of the past, showing us how difficult it really is to forget the wounds caused in the past

Milkha’s life is constantly shown in flashbacks which makes the viewer relive the memories of the past, showing us how difficult it really is to forget the wounds caused in the past. These wounds are almost ripped open again, when in 1960, Indian Prime Minister Jawaharlal Nehru asks him to lead the Indian team for a friendly race in Pakistan to foster better understanding between the two countries. In Pakistan, Milkha is forced to confront the horrific memories of his childhood and make peace with his past.

athlete at the 1960 Olympics, where the words of his coach, ‘Bhaag Milkha Bhaag’ trigger a flashback of the horrific memories of this period. His family, then living in Punjab in British India becomes a victim of the violence unleashed by the Partition, with only Milkha being able to escape, following the command of his father, “Bhaag Milkha Bhaag” (‘run! Milkha run!’). Milkha flees to Delhi where he grows up in a refugee camp and eventually is conscripted into the Indian army where he first gets noticed for his talent in running. Overcoming many obstacles, Milkha slowly improves, beating even athletes senior to him and gets chosen to represent India in the Olympics. His determination and desire to succeed are portrayed very well.

Personal sketches The film shows some personal sketches from Milkha’s life, such as his romantic liaisons: the girl he falls in love with in the refugee camp but who ultimately weds another man in an arranged

Bhaag Milkha Bhaag Director: Rakeysh Omprakash Mehra Cast: Farhan Akhtar, Sonam

Kapoor, Divya Dutta, Meesha Shafi Language: Hindi Year: 2013

marriage, the one-night stand that he has with the daughter of his coach in Melbourne before the Olympic Games and his attraction to a swimmer whose advances he refuses. All these episodes fit together to show Milkha’s one true love: running.

Thumbs up by critics The film received vivid compliments and positive reviews from critics, with its earnings from ticket sales going beyond expectations. The reception to the film is worthwhile: the production is impeccable and Farhan Akhtar’s acting as Milkha Singh is simply superb. We can fault the film on its length and some scenes may seem superfluous to the story but it is enjoyable from beginning to end. Ultimately, we understand that love has already found Milkha and his battle with himself is proof that there is room for only one love, the one he decides to devote his life to: running.

The production is impeccable and Farhan Akhtar’s acting as Milkha Singh is simply superb. We can fault the film on its length and some scenes may seem superfluous to the story but it is enjoyable from beginning to end

Madurai Messenger Village Voices March 2014

Kailashpuram: Future Hanging in the Balance Sarah Williams meets a fourth generation inhabitant of the tiny hamlet of Kailashpuram bordering Madurai city and discovers that the seemingly idyllic village faces a bleak future as villagers are forced to seek livelihoods elsewhere on account of the diminishing prospects for agriculture Text and Photos: Sarah Williams United Kingdom

Rustic charm - a view of the tiny hamlet of Kailashpuram. The traditional mud houses with thatch roofs are now being replaced by concrete structures

Fourth generation resident - Siva Subramaniam, a construction worker along with his wife and their two sons

It is believed that over 2,000 years ago, a king of Madurai learned the iconic dance from Lord Shiva’s dancing form, i.e., Lord Nataraja. However he got tired and asked Lord Shiva to change his leg position. Kailashpuram is where this event supposedly took place

suddenly found myself in a tiny village, bordered by mountains and trees. Herds of goats line the sparse fields and dirt tracks carry the occasional cyclist. I had reached rural Madurai, and could not believe the stark contrast to the bustling city. I never imagined such an isolated and idyllic place coexisted so easily with the noisy city. As we made our way out of Madurai city, the view slowly changed from rickshaws and shops, to palm trees and farms. We

passed Elephant Rock, believed to be an elephant that was turned into stone by Lord Shiva after it tried to attack the city, and overlooking the village is Jain Cave, a huge mountainous rock formation that Jains used to worship at from 300 BC. Their writing is still etched on the sides of the boulders and you can see for miles from the worship point. Looking around I felt one with nature, and was amazed at the vast spiritual history of this fascinating country.

Place and Location Kailashpuram is a village 45 kms outside the centre of Madurai, to the north, about an hour’s journey by car. The area itself is considered to be a holy place. It is believed that over 2,000 years ago, a king of Madurai learned the iconic dance from Lord Shiva’s dancing form, i.e., Lord Nataraja. However he got tired and asked Lord Shiva to change his leg position. Kailashpuram is where this event supposedly took place. The

village’s fascinating history does not end there. There are also 3 temples including the famous Azhagar Kovil which is about 7 kms away, another one that was built 1,000 years ago for Lord Shiva and another features carvings of saints. Although the land is sparse, the village itself is extremely small; with a population of 500 people, and only 45 houses, most built with mud and thatched roofs. There is one hospital on the main road about 4 kms away, with most people turning to traditional and herbal medicine for small injuries and ailments. The nearest primary and middle school is located in the neighbouring village of Chinnamangalam and the nearest high school is again situated 4 kms away at Maangulam, while college students

all have to go to Madurai city to study. There is only one bus that transports the villagers, and it operates 4 times a day, the last stop being at 8.40 p.m. There are however frequent buses to the city from the main road.

People I was introduced to A. Siva Subramaniam, a 50-year-old construction worker who lives in Kailashpuram. He is a welcoming man, with a greying beard and warm eyes. He seems interested in knowing where I am from as he “knows the map of England”, confessing that he is more educated than most of the villagers, with an “outer exposure” to Madurai. He lives a humble life here with his 2 sons, his wife and his mother, with the

family playing a huge role in village life. Siva passionately talks about the village’s history, showing us where its founder used to live. While India was under British rule, one of the serving English officers had multiple affairs with the Saurashtra women who were part of a local village community nearby. Eventually the British officer built a house here in Kailashpuram, where he lived with one of the women, and consequently, some of the Saurashtra community people migrated here. Then in 1894, Siva’s ancestor was asked to help build a canal - once full of water, now completely dry - in the village. Eventually the entire family who were originally from Sivaganga district migrated to the village, and have stayed until the present day. Siva proudly explains that he is part of the fourth generation of the family from Sivaganga to live in Kailashpuram. Across from Siva, there is a man sitting under a tree, wearing a head scarf and rudraksha bead necklaces, with long grey hair and a beard. This man is known as a sadhu. Apparently

Madurai Messenger Village Voices March 2014

these sadhus migrate across Madurai, stopping at temples to worship, and refrain from marriage. They dedicate their lives to Lord Shiva. Siva explains that this man has come to the village to die, and is 128 years old. The village must construct an airtight room, with no windows or doors, and seal the sadhu inside, where he will pass away. The room will then not be opened for at least another 100 years, when the body will be found perfectly intact. Siva explains that most of Indian society does not understand these men’s chosen way of life, and live in fear of them, as they perform spells and curses.

Production

The main produce of Kailashpuram is sugar cane and paddy, which they sell to the city. This occupation is, however, becoming harder to maintain. Siva explains that the fields they used to grow their crops in have been destroyed by the drought. The village has been without rain water for over a year, and as a result, their crops have withered. They now have to resort to chemical fertilisers to encourage the crops to grow. As organic agriculture is no longer as profitable, many of the villagers have turned to construction work, working on buildings in the cities. Even as we speak, Siva leans on a stack of bricks as he tells me that ten to twenty years ago, all of the houses were built from mud, but now they are using bricks for their homes.

Problems The biggest problem that the villagers face is the lack of water. The drought is a huge problem affecting most of Madurai, especially the rural areas. Help from the government is being sought though, with a water tank being recently erected near the villagers’ homes. This has been a great help for the villagers, and Siva admits that he is now “satisfied” with the help they have received. There are no proper medical facilities nearby with the nearest Primary Health Centre being 5 kms away. Sanitation is also a problem here. There is little done about hygiene in the area, and the villagers hope that the government will soon be installing some sanitation devices to clean up the village.

Channel of hope - the canal which Siva Subramaniam’s great grandfather built nows runs dry due to the failure of two consecutive monsoons

The village itself is extremely small; with a population of 500 people, and only 45 houses, most built with mud and thatched roofs. There is one hospital on the main road about 4 kms away, with most people turning to traditional and herbal medicine for small injuries and ailments

Toiling in the soil - farmers till their fallow fields in preparation for the coming sowing season

The nearest primary and middle school is located in the neighbouring village of Chinnamangalam and the nearest high school is again situated 4 kms away at Maangulam, while college students all have to go to Madurai city to study

Sweetening their lives - sugarcane is the main crop that is grown in the fields in Kailashpuram

Prospects Most of the youth leave the village to live in Madurai city where they have access to university education and better health benefits. With agriculture diminishing, many seek construction work in the city, and most of the male villagers are now trained to build houses. Many of those who leave Kailashpuram to pursue careers in the city become police officers or study in the arts and science or engineering colleges. With such a small population, that is rapidly diminishing, I was concerned that the village would not be able to sustain itself in the future. Siva assures me, however that the village is doing all it can to improve its future. The village has sought help from the

government to improve the standard of life here. With a water tank recently being constructed, the villagers now hope for a sanitation unit nearby. They have also asked for better roads to be built, making travel to and from the city easier. Siva also hopes for better education for the youth. The villagers have asked the government to build a higher secondary school nearby, providing education for those up to the age of 17. Kailashpuram is a beautiful part of rural Madurai, with a fascinating spiritual history and deep rooted community spirit. I only hope that they manage to sustain their village life in the face of the harsh drought that has damaged their primary source of livelihood.

Sylvan settings - a cow rests among the tall palmyra trees which dot the village

Madurai Messenger Trends March 2014

Tokens of Love: Adding a New Dimension Jethro Baird explores how the gift industry in India has changed considerably after liberalisation and says that it is just one element which is indicative of the shift in the thinking and attitudes of the Indian people Text and Photos: Jethro Baird United Kingdom

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istorically, one obvious difference between European and Indian tradition was the culture of gift giving. In the West, there are many days devoted to giving gifts to friends and loved ones: Christmas, Valentine’s Day, Mother’s Day, and Father’s Day for example. It used to be that in India such a parallel to these days did not exist. However, recently, there has been an increase in the culture of gift giving. This article explores how and why this change has come about and what it can tell us about changing lifestyles in India. One of the most successful gift shops in Madurai is the Midas shop in Anna Nagar. The shop sells everything you can think of: apparel, cosmetics, toys and gifts. The business started life 25 years ago as a 100-square foot juice shop. Thanks to the hard work and business acumen of its owners, the shop is now spread over three storeys and has over 6,500 square feet of space. I spoke to Managing Partner Risheb Jain about the expansion of gift giving in India.

Gifts galore - a view of the variety of gifts, from personal effects such as perfumes to cosmetics and bags sold at the Midas gift shop in Madurai

More jobs, more choice, greater responsiveness to a person’s needs - these are all benefits that a consumerist society can bring. On the other hand, a consumerist society does not come without its costs The price of enterprise - Risheb Jain explains to the journalism volunteers about the pros and cons of the shift in attitudes of middle-class Indians

Then and now

“Earlier, the gifts tended to be smaller, like sweets. These days, with the advent of Western culture in India, people have started buying a lot of things that were not available here before: so now they buy showpieces”

Risheb Jain begins by explaining how the trend of gift giving has changed in the last two decades: he tells me that twenty years ago, “we were the only shop in the lane to sell everything together. In contrast, today, there are a lot of gift shops. This explosion of gift shops can be attributed to a rapidly expanding market for gifts.” There has been also a lot of change in what used to be bought as presents and

what is bought now. “Gift giving is very much on the rise. Earlier, people used to spend very little on gifts. They would buy something for Rs 100, 200 or Rs 250. Today, I sold a wall clock for Rs 3999. The customer just walked in and it took him just ten minutes to choose a gift. Five to ten minutes to purchase a Rs. 4000 work clock”,

Risheb says, by way of explaining the shift in attitudes. He believes that this change is indicative of changing values, “Earlier, the gifts tended to be smaller, like sweets. These days, with the advent of Western culture in India, people have started buying a lot of things that were not available here before: so now they buy showpieces.” He demonstrates

An urge to splurge - a salesgirl gift wraps a purchase for a customer

his point with an example, “Earlier, when I was a child, we didn’t celebrate Mother’s Day or Father’s Day. With the younger generation coming in, things are changing; I have started celebrating Mother’s Day and Father’s Day.” Although it would be neat to point to these festivals as the reason for the expansion of gift buying in India, in truth it is not the case. When I ask about whether Valentine’s Day has had any impact on his business, he says, “there is a big increase in sales of the heart-shaped knickknacks, but in other areas there is not much difference.”

Consumerist culture conundrum That Indians are buying more gifts may seem in itself a staggeringly dull point. However, when viewed in a wider context, it illuminates a very interesting cultural shift in Indian society: a shift from a traditional society to a more consumerist one. Risheb explains the rising expenditure on gifts in two ways: The first is that, “it has more to do with a person’s social status… what you give, how you give. Today, spending power is indicative of one’s status in a greater way than in the past.” The second is the

Madurai Messenger Trends March 2014

A Passage to Reality

changing relationships within families. Risheb illustrates this point as follows: “The profile of customers has changed; for example, take the college students. Earlier, college students were more scared of their parents. Traditionally you don’t give a gift to your girlfriend or boyfriend, because of many issues. Where do you get the money from? How is she going to manage to keep it in her house?” Risheb does not believe that these problems are much of an issue any more, “These days it doesn’t really bother them. They give something and it’s all manageable.”

As with all changes, they are indicative of both a positive and negative shift in thinking, in attitudes, which Risheb explains, “in a way it is good, but in a way it is bad. It has its own pros and cons. There has been a very rapid growth in the number of people wanting to own a company. In most of the metro cities, young people finish college and want to start a company. If you look at the gifts industry from the prospect of entrepreneurship, it is going up in India. It is going to fetch a lot of employability, which is a key issue in this country.” When I ask him if a more business-oriented society is where India’s future lies, he replies, “It’s going to be. It has to be.” More jobs, more choice, greater responsiveness to a person’s needs - these are all benefits that a consumerist society can bring. On the other hand, a consumerist society does not come without its costs. Risheb points this out, “If you look at any family, there are issues. Earlier families used to sit together, eat together, spend time with each other and have a good time. Now people want space in relationships. Earlier, if you were my brother, you would have some issues and I would just storm into your life and say, ‘dude, I am going to help you fix this’. But now it’s like, ‘you have to mind your own life’. The family members are split into their own individual lives. This is breaking up families.”

Jean Baptiste, an aspiring investigative journalist, is admittedly disappointed to find that his perceptions about the poverty in Madurai were wide off the mark and is amazed by the take-it-easy attitude of its denizens Text and Photos: Jean-Baptiste Brelle France

A Heartening change - the younger generation can splurge on a wide range of gifts, including imported stuff

It is, of course, ridiculous to make a causal connection between gift giving and the breakdown of the family unit. However, it seems more sensible to treat it as an indicator of a changing society. If anything, the rise of gift giving shows that people are seeing themselves more as individuals and less as parts of a group. Per se, there is nothing wrong in this. In fact, I would like to reflect on gift-giving as a more positive sign and hope that this trend would help family members bond with each other and draw closer, so that one of the most impressive facets of Indian society, the sanctity of the family unit would not be lost forever.

Keeping with the times - colourful knick-knacks which have an appeal for the younger generation of Indians

fter an exhausting 15-hour journey from Paris to Madurai, I was extremely excited to finally set foot in the country I’ve wanted to visit for as long as I can remember. Immediately after stepping off the plane, I was struck by the heat, the noise and the dust. But I was amazed by the palm trees and the vibrant colors that Madurai has to offer. The streets are extremely busy and filled with people, rickshaws, scooters, cars and any type of transportation you could think of. Neon signs and bright store fronts are abundant and all the different and exotic smells quickly fill your nostrils.

Not quite right I thought that in Madurai the cultural shock would be total. I was expecting to see scrawny people, bursting with hunger, shanty towns everywhere in the city, beggars in every corner of the streets and kids almost dying. Sounds clichéd? In reality, Madurai is no poorer than Greece or Romania. It is not that I am disappointed because I didn’t feel this gap, but it is true I wanted the conditions in Madurai to shock me. It was not the case at all. On the other hand, what was surprising is the huge spiritual faith of the people, in particular the youth of Madurai. Indeed I was able to attend, on my very first day, some sort of Christian mass with my host family. In the crowd, I noticed a young Indian, around 25 years of age, almost in a trance, down on his knees, crying out of faith. You won’t see such a reaction in France. Here they believe with all their body and soul.

Some letdowns too I also expected to see some very different landscapes from the ones I already seen during my trips to other countries, such as Namibia, Chile, and Argentina. In reality the landscapes of Tamil Nadu look so alike that of the interior of South Africa; a very dry landscape with not that much vegetation and also a very flat ground. I didn’t really know what to expect, but at least more green, more mountains or hills maybe. Something more tropical, I expect. I realized, after my first weekend trip that this kind of landscape was found more in Kerala. One thing that really disturbed me though is the discrimination towards women. As in many Islamic countries,

Religion rules - it is not very uncommon to find different places of worship in close proximity to each other such as the mosque and the church in the background

women have to cover themselves up completely and should not even touch men amicably or look into the eyes of a man. The same apparently applies here too though India is hardly Islamist with a majority of people professing Hinduism. Also, in the evening, you can only see men walking in the streets, but not a single woman on the roads until dawn. I had no idea about this aspect of Indian culture. Maybe it is only in this city? So far what I like about this city is the mindset of its inhabitants, no stress at all but very “take-it-easy”. Every time I have to cross the street when I think I’ll die, they just walk, calmly, slowly. I really feel safe in this town, people are really friendly toward us westerners; even if they stare at you with curiosity they’ll help you if you are in trouble. I am really looking forward to the rest of my trip.

Madurai Messenger First Impressions March 2014

Madurai, A Veritable Melange The warm ‘vanakkams’ and attention that she gets everywhere she goes in Madurai makes her feel like a celebrity says Sarah Williams, who regrets her decision to spend only a month here

Fundamentally Similar Despite the Differences Despite the differences, Jethro Baird prefers to dwell on the similarities between his home country, Ireland and India, especially the spirit of hospitality of the people in general and the warmth and concern shown by his host mother

Text and Photos: Sarah Williams

Text and Photos: Jethro Baird

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arrived in Madurai at 8.30 a.m. and was instantly struck by the traffic. The sound of car horns filled the air as rickshaws, bicycles and buses intertwined across the road. Children hung at the back of their fathers’ motorcycles on their way to school. I told myself that this was obviously just ‘rush hour’ as people made their way to school and work. I had clearly underestimated India! The traffic in India never stops. To a foreigner, this can be very overwhelming and crossing the street can feel like a matter of lifeor-death, but the traffic and noise soon begin to charm you. It becomes almost comforting, as every morning I wake up to the sounds of the streets and the calling of roosters. Coming from a quiet village in England, I am sure to miss the chaos of the Madurai streets when I return home.

A Celebrity Feeling Another thing that struck me is the warm welcome you receive from everyone, especially the children. Everywhere I go, people greet me with a smile and a “vanakkam”, which makes me feel included in Tamil society. Although the constant staring felt uncomfortable at first, I soon became used to it and now embrace it. I love feeling like a local celebrity, a treatment which I do not receive in the UK! One of my favourite moments so far was when I was on my way back home one evening and was greeted by a young girl who asked me what my name was, and after replying, she beamed “nice name.” The simple interactions with the

A traveller’s nightmare- the non-stop traffic of Madurai and haphazard observance of traffic rules is a challenge to most Western visitors

I have to admit that the best thing about India is the promise of tea everywhere you go, which as a British national, is much appreciated!

people of Madurai make the place a friendly and peaceful area to live. The streets of Madurai are bursting with colour, from fresh fruits to pottery and jewellery. It is a shopper’s paradise! As an admirer of fashion, I soon noticed the incredible array of saris worn by every woman I passed and cannot wait to purchase my own. Fashion in India is

beautiful and so fascinating to observe. I am sure that the biggest problem I will encounter will be learning how to drape my sari!

Suits Me to a T I was originally drawn to India because of the diverse culture and the friendliness of the natives. I knew that I would feel safe and welcome during my first solo experience abroad. I have to admit that the best thing about India is the promise of tea everywhere you go, which as a British national, is much appreciated! Although I have only been here a matter of days, I am already regretting my decision to only stay for one month. However, I look forward to exploring the other things India has to offer and absorbing as much of this charismatic country as possible in that short time.

A gateway to new experiences - despite its shortcomings, Madurai is always ready to embrace travellers and visitors

n landing at Madurai airport, a Britisher like me could be forgiven for thinking that he had landed on another planet. Everywhere you look, the city pulsates with an exotic energy: here is the first time I have seen a sari. Here is the first time I have seen a dhoti. Here is the first time I have seen an auto rickshaw - all of these traditions are completely alien to me. Despite this, within a few days, I realised that these differences are merely shallow. Beneath these I found the same hospitality that I would find at home and therefore Madurai already feels like my home.

On common ground I say this because of my experience with the people of Madurai. At the host family home where I stay, my house mother frets over me in the same way as my own mother. She worries that I don’t eat enough, that I don’t know what I am doing and insists that I get home to bed early enough. Her son jokes with me in the same manner as my friends back

home - laughing at my ignorance of Tamil films and trying to convince me of their great merit. He also tries to convince me and my room-mates, to join his friends on a trip to a hillside town. Even an auto rickshaw driver haggles over the price in the same way as a taxi driver back in the UK. In short, although Madurai appears to be very different to my home in reality there are fundamentally more similarities than there are differences.

Skin-deep differences At first sight, India may seem like another world. I feel as though nothing could be further from the truth. I believe that if you scratch beneath the surface, you will find the same core values of decency, friendship and caring resonate as strongly here as any where else in the world. I expected to feel alienated in India. Instead I have been embraced with open arms. Already, Madurai feels as much a home as anywhere I have ever been in my life.

Madurai Messenger First Impressions March 2014

Intriguing India Confessing that the Indian concept of time-keeping is consistent with her own way of thinking, Giulia Crouch is also excited by the varieties of food on offer, particularly the various ways and dishes in which rice is used and vows to add many of them to her own culinary repertoire Text and Photos: Giulia Crouch On a roll - a journalism volunteer tries her hand at making chappatis at her host family

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must confess, before coming to India I knew little about the country. When I thought of India, my mind immediately jumped to the typical associations - curry, cricket and saris, but I knew nothing of the true essence of India. Despite only having been in India a meager three days, I already feel that I have learnt a great deal, and my first impressions of the place have left me inspired, and hungry to learn more. India is most certainly a land of intrigue and inspiration.

Food, glorious food For me one of the biggest attractions of India was the food. Having always loved spicy food, I was excited to sample authentic South Indian cuisine, fully expecting that it would vastly differ from the adapted and anglicized Indian food on offer in Britain. I have already encountered many different and surprising foods, including appam which is a breakfast pancake made of fermented rice batter and coconut milk. It is cooked in a pan with raised edges which results in the pancake taking a bowl-like form. Jam is then spread throughout and it is rolled up and enjoyed. If it is a savoury breakfast you desire, then idli may take your fancy. Idlis are steamed savoury cakes made from a batter of black lentils and rice. They are normally served with chutney or another savoury accompaniment and are delicious. Who knew rice could be used in so many, different ways! My host mother has promised to teach me how to make chappati and I could

not be more excited. Food is one of my biggest passions and learning an authentic recipe from an actual Indian woman in her own home is a dream opportunity. Another aspect of Indian life that immediately caught my attention was the clothing. Saris come in every colour imaginable and are often beautifully embellished with sparkly mirrors or gold embroidery. I am in awe of the intricacy of the detail and the bright colours are stunning. In Britain you would never see anyone swathed from head to toe in garments of lime green or intense orange, but then perhaps it would look harsh against our grey skies. The beaming Indian sun can support such vibrancy.

Challenges galore There are some factors that pose a challenge. Eating solely with your right hand feels completely unnatural at first, but it is surprising how quickly that feeling dissipates. It soon becomes weirdly normal - I even declined the use of cutlery in a restaurant the other evening in preference of my hands! Crossing the road is certainly no mean feat. As far as I can gather there are no definitive rules and one simply has to stroll into heaving traffic hoping that the cacophonous cars, bikes and rickshaws will swerve around you. I am yet to attempt the dreaded road-crossing alone but when the time comes I will follow the wise words of an expert â&#x20AC;&#x153;Just donâ&#x20AC;&#x2122;t run.â&#x20AC;?

Eating solely with your right hand feels completely unnatural at first, but it is surprising how quickly that feeling dissipates. It soon becomes weirdly normal I even declined the use of cutlery in a restaurant in preference of my hands! And lastly, I am so happy to have finally found a place that is coherent with my notion of time keeping. If you arrange to meet your Indian friend at 10 am, do not be surprised if they do not show until 11 am. I am excited to uncover the multitude of other quirks and intrigues that India undoubtedly has to offer.