Caring for God's creation is the believer's duty

DENNIS FISHER

The other day I ran across a troubling report about people who think it is acceptable to use the ocean as a giant garbage dump. Here is an excerpt: "If you see this amazing floating pile of plastic in the Pacific Ocean, its called 'The Great Pacific Garbage Patch.' It features three million tons of plastic debris floating in an area larger than Texas. An eye-popping 46000 thousand pieces of plastic float on every square mile of ocean." Other sources estimate the amount of garbage is even bigger. Plastic is especially bad because it does not dissolve.

During our sojourn on earth, we have been charged, like Adam, with taking care of the earth and its creatures that God has given us. Genesis 2:15 says, "The Lord God took the man and put him in the garden of Eden to tend and keep it." God delights in what He has made and this extends to the sea and all that live in it (Genesis 1: 10, 20-21).

This world should remind us of the greatness of our Creator and serve as a springboard of praise to Him. Indifferently using it as a garbage dump mars its beauty and threatens the creatures that live here. Showing respect and caring for the land, the ocean, and the air is our duty as believers in Christ.

DENNIS FISHER.

Joint meeting decisions of Adi Agom Kebang(AAK) and Mising Agom Kebang (MAK) held at Hotel Rajdhani Regency, Dispur, Guwahati on 24 June 2012

Poju Mimak Centenary Celebration-2011

This year 2011 is the Centenary Year of the Anglo-Abor War 1911. It is known popularly as Poju Mimak among the Adi (formerly Abor) community. Poju Mimak is the fourth as well as the last war fought against the colonial British Indian empire by the Adi people of present day Arunachal Pradesh. The other Mimak's(war) fought against the colonial British Indian empire by the Adi's are Bitbor Mimak 1858, Bongol Mimak 1859 and Nijom Mimak 1894.

Poju Mimak was fought between the Adi's and colonial British Indian empire as a result of the murder of Noel Williamson at Komsing village on 31 March 1911. Noel Williamson was then the Assistant Political Officer, Sadiya of  British India. The Abor Expedition Force was led by Major General H.Bower. The War began on 6 October 2011 and ended on 11 January 1912. However, the Mimak (War) had ended virtually before 11 January 1912 as burning down of Kebang village on 9 December 2011 led to submission to the Abor Expedition Field Force.

Kebang village, the epicentre of Poju Mimak is celebrating the occasion from 9 December 2011 untill the 11 of the same month.The site for the festival is Dengki (Kebang) on the confluence of rivers Yembung and mighty Siang (known as Brahmaputra in Assam). The Paator Gumin Heritage and Preservation Foundation is organising the occasion to pay homage to the brave forefathers who laid down their lives while protecting their homeland. 

Recommended readings-

"Centenery celebration of Anglo-Abor War 1911" by Taduram Darang.

In Abor Jungles by A. Hamilton.

Northeast Frontier of India by A. Makenzie.

Modern History of Arunachal Pradesh 1825-2006 by N.Lego.

All the World's a Stage

All the world's a stage,
And all the men and women merely players;
They have their exits and their entrances;
And one man in his time plays many parts,
His acts being seven ages. At first the infant,
Mewling and puking in the nurse's arms;
Then the whining school-boy, with his satchel
And shining morning face, creeping like snail
Unwillingly to school. And then the lover,
Sighing like furnace, with a woeful ballad
Made to his mistress' eyebrow. Then a soldier,
Full of strange oaths, and bearded like the pard,
Jealous in honour, sudden and quick in quarrel,
Seeking the bubble reputation
Even in the cannon's mouth. And then the justice,
In fair round belly with good capon lin'd,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part. The sixth age shifts
Into the lean and slipper'd pantaloon,
With spectacles on nose and pouch on side;
His youthful hose, well sav'd, a world too wide
For his shrunk shank; and his big manly voice,
Turning again toward childish treble, pipes
And whistles in his sound. Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion;
Sans teeth, sans eyes, sans taste, sans everything.

William Shakespeare
As You Like It, Act II, Scene 7

Earthquake and Mega-Dams in Arunachal Pradesh: Is our Survival on the threshold?

The Honolulu Workshop, May 1978 identifies Northeast India as one of the six most earthquake prone zone. The other five being Mexico, Taiwan, California, Japan and Turkey. Northeast Region fall in the Zone V which is VERY HIGH RISK ZONE and can have earthquakes of magnitude 8 and greater. The Shillong Earthquake of 1897 was of 8.7 on the Richter scale. It was one of the worlds largest earthquake and devastated the thriving Shillong town then. The next major earth quake that rocked Northeast India was in 1950 which measured 8.5 on the Richter scale. Sadiya, the thriving town was washed away during this period. Apart from these two major earthquakes recorded, everyone in Northeast India knows of the uncountable minor earthquakes in the region.

In this context, can the people of Arunachal Pradesh wake up from their deep slumber? Is the construction of more than 100 Dams feasible for our sustenance? What lies ahead in the future for us? Can we learn something from the 8.9 magnitude earthquake in Japan, though the corrupted few have forgotten our own experiences? The people of Arunachal Pradesh have to think seriously about it. Its a question of our own survival.

The Indian Government have problem with construction of a single Dam over Xiang River on the Tibetan Plateau but what about Dams that counts more than a hundred that's coming up in Arunachal Pradesh?This is a clear example of the nuances of the so called Indian democracy. For a single Dam across the border, the Indian Government as well its media and also the people who do not know about the region makes a puss out of it. Is the Indian Media on a sojourn when it comes to the Indian side of the border or it does not have any concern for its own people's existence? It usually does so.

Kudos to Adisu and also the Mishmi students for being far-sighted on Mega-Dam issues. Our state is going to be a Watershed, an innovative Indian model of Rain Harvesting which the Government of India should patent. I'm not Nostradamus but I can say that the impact of these Mega Dams and an earthquake with magnitude higher than 8 on the Richter scale can flatten the hills and mountain. What will be the landscape in which we will dwell after such an incident? Obviously, we will be plain people. But that comes with an exception-if we survive. Not to forget that the Himalayas are the youngest mountain ranges of the world.

With deep sympathy and my prayers for the people of Japan, can we Arunachalees open our eyes? A persons eye which cannot see the unseen, is worse than a blind man. So, before its too late, can the policy makers ponder about the parroted word"Development."

Beauty Queens from India

Miss Universe

Sushmita Sen : She was the first Indian woman to be crowned Miss Universe in 1994. In 1994, at the age of eighteen, Sushmita won the title of Femina Miss India beating Aishwarya Rai, who was the runner up. Sen represented India at the 1994 Miss Universe Pageant, held in Manila, Philippines and won. Sen was born in a Bengali family. Her father, Shubeer Sen, was a former Indian Air Force Wing Commander and her mother, Subhra Sen, was as a fashion artist and jewelry designer. She was born in St.Theresa's hospital on 19 November 1975 in Hyderabad, India but grew up in New Delhi. She attended school at the Air Force Golden Jubilee Institute and graduated from Maitreyi College, Delhi. In 2000, she adopted a daughter, named Renee. Later on 13 January 2010 she adopted a three month old girl and named her Alisah.

Lara Dutta: She was born in Ghaziabad, Uttar Pradesh, India. Her father is Wing Commander L.K. Dutta (retired) and her mother is Jennifer Dutta. The Dutta family moved to Bangalore in 1981 where she completed high school from St.Francis Xavier Girls High School. Lara graduated in economics with a minor in communications from University of Mumbai. At Miss Universe 2000 in Cyprus, she was crowned Miss Universe which led to her appointment as a UNFPA Goodwill Ambassador in 2001.

Miss World

Reita Faria: Reita Faria was the first Indian to be crowned Miss World in 1966. Reita could make it to the top during those conservative times. Even today, India, the land of Kamasutra is filled with hypocrites.

Aishwarya Rai: After a long break, a gorgeous lady emerged in the fashion scene, popularly called as Ash. Ash made India proud in the year 1994 at Sun City, when she confidentially went on to claim the Miss World title. She was born in the South Indian state of Karnataka in Mangalore on 1 November 1973. She studied Architecture but simultaneously did modeling assignments also. Ash became a household name with the Pepsi ad campaign with Amir Khan. After winning Femina Miss India, she won the Miss World crown. Presently, she is married to Abhishek Bachchan and is a part of the prestigious Bachchan family of Bollywood.

Diana Hayden: After Aishwarya, Diana Hayden claimed the Miss World crown in 1997. She was born in 1973 in Hyderabad and comes from an Anglo-Indian family. Diana completed her schooling from the St Anns High School, Secunderabad. She graduated from the Osmania University in Hyderabad and started her career as a model.

Yukta Mookhey: She won the Miss World crown for India in 1999. Born on 7 October 1979 and has a degree in Zoology from VG Vaze College, Mulund. She also studied Fine Arts for 3 years. She had also been a student of classical music since she was 11 years old. She is married to Prince Tuli, a financial analyst and Director of the Tuli Group which has a chain of Hotels, Resorts, Malls and Educational institutions in Central India.

Priyanka Chopra: Priyanka Chopra made the country proud in 2000, when she won the coveted Miss World title. Born on 18 July 1982 to Capt. Ashok Chopra and Madhu Chopra. As such Priyanka comes from an army background. She started her education from La Martiniere Girls College in Lucknow and studied for a short while at Maria Goretti College in Bareilly. She completed her 10th from Boston, USA. After returning from Boston she received a call to participate in the Femina Miss India Pageant. She won the contest and went on to win the Miss World Beauty pageant.

History of People without History

The Art of not being Governed: An Anarchist History of Upland Southeast Asia by James C. Scott; Orient Blackswan Pvt. Ltd. Hyderabad-500029. Rs.799.

Reviewed by V. Suryanarayan, “History of People without History,” The Hindu, 29 June 2010.

James Scott, the well-known anthropologist associated with the Agrarian Studies Programme in Yale University, has adopted a novel approach to the study of the history of modern Southeast Asia, and he calls it anarchist. He cites with approval this statement of French anthropologist and ethnographer, Pierre Clastres, known for his field work among Guayaki in Paraguay and his off-beat theory of stateless societies: “It is said that the history of peoples who have a history is the history of class struggle. It might be said, with at least as much truthfulness, that the history of peoples without history is a history of their struggle against the state.”

Struggle

The people without history on whom Scott has focussed in this book reside in Zomia, a region as big as Europe that straddles southern China and several mainland Southeast Asian countries. Their habitat is spread over four provinces of southern China — Yunnan, Guizhow, Gwangxi and (parts of) Sichuan — and parts of Vietnam, Cambodia, Laos, and Myanmar, extending up to Northeastern India. The area covers 25 million square kilometres and is populated by 100 million people belonging to minority groups. They represent a bewildering ethnic and linguistic diversity. For social scientists brought up in state-centric traditions, these people are yet to be fully incorporated into nation states; they are yet to be governed, taxed and “civilised”. From a long-term perspective, their days may be numbered.

However, if one looks from the “other side”, the people of Zomia have been relentlessly struggling against the tyranny of the nation state. They are fugitives. The strong arm of the state reaches out to them in the form of enslavement, conscription, taxes, corvee labour, and so on. Scott calls their settlements “shatter zones” and “zones of refuge.”

The people of Zomia cling to their ways of life with passion and fervour. Their livelihood patterns, social organisation, ideologies, and oral traditions are intended to keep the state at arm's length. Their physical dispersal over rugged terrains, their mobility, kinship structures, changing ethnic identities, and devotion to prophetic millenarian leaders militate against their incorporation into the state system. For the upholders of the state system, those outside the political orbit are all barbarians.

The history of China testifies that, under the Ming and Qing dynasties, there were continuous forcible attempts to ‘sinicise' the barbarians. Millions of them were rendered fugitives. The hill people have also been resisting, unsuccessfully though, the military expeditions of the Thai and the Burmese rulers. The people who want to escape the state system use the mountains as a refuge.

Universal

James Scott develops the idea of “friction of terrain, which is a new way of understanding political space and the difficulties of state-making in pre-modern societies.” The encounter between “expanding state” and “self-governing peoples” is not restricted to southern China and mainland Southeast Asia. It is a universal phenomenon and the history of the world is replete with several such instances.

The histories of Rome, of Han China, of British imperialism, and of white settlers in the United States, Canada, Australia, and South Africa are full of annihilation and absorption of indigenous people into the modern state system. The author characterises this phenomenon as an encounter between “the raw and the cooked, the wild and the tamed, the hill/forest people and the valley/cleared land peoples, upstream and downstream, the barbarian and the civilised, the backward and the modern, the free and the bound, the people without history and the people with history.”

This creative, compassionate, and sensitive book is the outcome of years of painstaking research. It provides a lucid account, imbued with humanity, and is full of cultural insights. There is hardly any work that looks at history from the victim's viewpoint. This book deserves to be read and understood by all students of contemporary Southeast Asia.