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NASA added the name of the goddess Artemis to new missions. TWH examines some possible implications of the secretive "Artemis Accords" and how they relate to previous treaties and agreements that pertain to space and celestial bodies.
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Covid-19 has now claimed the lives of thousands of people in the UK.
Older people and those with underlying health conditions are much more vulnerable to the coronavirus, but it can affect people who are otherwise fit and healthy.
Continue reading...Epidemiologists use the term to describe tragic excess deaths – but for Covid-19 it seems to be the de facto government policy
There’s a term we use in epidemiology to capture the essence of increases in deaths, or excess mortality, above and beyond normal expectations: “harvesting”. During heatwaves, or a bad season of influenza, additional deaths above what would be normally seen in the population fit this description. Harvesting usually affects older people and those who are already sick. Generally, it is viewed as a tragic, unfortunate, but largely unpreventable consequence of natural events. It carries with it connotations of an acceptable loss of life. It is, in a sense, what happens as part of a normal life in normal times. But the word also has darker connotations: those of sacrifice, reaping, culling. As such, while it may appear in textbooks of epidemiology, it doesn’t occur in national influenza strategic plans or national discourse. The concept of harvesting is restricted to epidemiological circles.
But what if politicians promote the notion of harvesting (while declining to use the term) where it is not a “natural” consequence of events but a direct consequence of government policy? What if the medical and nursing world do not accept harvesting in these circumstances? What if a policy that results in harvesting cannot be articulated because it is unacceptable to the broader population? This is where we have got to with the coronavirus pandemic. Nowhere better exemplifies this tension between a policy and its popular acceptance than the effects of coronavirus in nursing homes.
Continue reading...Prior to the FIFA Futsal World Cup Colombia 2016 final between Russia and Argentina, FIFA President Gianni Infantino presented Brazilian star Falcao with an Award for Sporting Achievement.
Gorgeous Miss World 2017 Manushi Chhillar, who is set to debut in Akshay Kumar's Prithviraj, has always championed the cause of women. She backs Project Shakti, a non-profit programme, that has joined hands with local women across India and has empowered them to make a living by educating them to make biodegradable sanitary pads. The initiative works towards raising the awareness on menstrual hygiene among women in the local communities of these women.
Manushi lauds the government's decision to include sanitary pads as essential commodity amid coronavirus crisis. However, she explains that underprivileged women have become prone to severe risks due to shortage of funds in the hands of daily wage earners because of SARS-CoV-2 – the terminology now being used by medical fraternity to describe coronavirus globally. Manushi has an appeal to make to the all the government authorities.
"I'm hugely thankful that sanitary pads have been listed as an essential commodity by the government of India during SARS-CoV-2 crisis. However, we need to focus on how women, especially from the economically handicapped strata, can get pads free of cost. I also urge the governments of various states to kindly look into distributing sanitary pads along with daily rations to the underprivileged," she says.
Manushi adds, "The issue is that due to the shortage of funds, particularly among the daily wage earners, most would be looking to spend their money on just food and women's sanitation might not be a top priority for many families. This would increase the health hazard for millions of women in India as sanitary pads come at a certain cost and the financial crisis is definitely going to push women to be at risk. I have spoken to organizations who are working non-stop in ensuring pads are distributed free of cost but it would be great if administration, from a district level to city to state-level comes forward to help the needy."
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Santosh Kumar Shah
Virar resident and former film distributor Santosh Kumar Shah, 48, has lived through what can only be described as a tragic Bollywood plot, thanks to a landlord and policeman from hell.
Trouble began in January 2013, when he decided to move from Andheri to Virar. Shah had been a distributor for films such as Mahasangram (1990) and Insaaf (1997). He got a 1BHK apartment on a rent of Rs 2,700 and Rs 15,000 deposit, owned by one Ravikant Patil in Virar East.
No amenities
Shah was assured of every possible amenity in the house. But when he moved in, he found out that there was neither electricity nor any water supply. Shah said he complained to Patil about this and was assured it would be sorted out in a few days, but that never happened. He realised Patil had cheated others in the same flat, so he registered a complaint at the Virar police station. Patil was served a notice under Section 149 of the CrPC.
Soon after, Shah alleges Patil verbally threatened and abused him, asking him to withdraw the complaint and vacate the house. Patil then came to the flat with a woman and builder Bhushan Patil. Shah called the cops and went to the police station, when he saw Patil and the builder there. Shah said he was slapped by PSI Asif Baig. Shah's case was transferred to API DF Patil, following a robbery attempt in his flat.
PSI denies allegations
Baig denied all the charges. In fact, he said he would receive complaints against Shah from other society members, as he never paid his utility bills on time, resulting in the disconnection of his electricity and water. He would also call senior officers now and then for every problem.
Meanwhile, Shah alleged that in June 2014, he was assaulted by the accused and some more people. He called the cops, but nobody turned up. Shah attempted to meet Thane SP Rajesh Pradhan, but fainted before he could do so. The SP ordered his team to take Shah to the hospital and file an FIR against the accused.
Framed and locked up
When Shah came back to the police station to register the plaint, the cops ended up arresting him under charges of molestation and the POCSO Act. He ended up spending 20 months in prison for a crime he didn't commit. A court acquitted him and he was released on January 13, 2016. All cases against him were dropped in June 2017.
Shah then went back to the flat to collect his belongings but found nothing there. To his surprise, another tenant was residing there. His car was also missing.
Currently, Shah has no job and little money. He eats food at religious shrines and sleeps at railway stations. Last month, he approached current Thane SP Manjunath Shinde, who has asked Virar police to look into the matter. Palghar district PRO said, "We have received an application from Shah and ordered Virar police to investigate."
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October may not have arrived in the city, but the heat that marks the month preceding the faux winter most certainly has. Admittedly, the temperature at Peru Baug is at least a couple of degrees lesser than elsewhere in the city at 3 pm. Still, it's an arduous task to sit down 20 young children, most with little interest in being here, and teaching them the basics of arithmetic and Devnagri script (reading and writing) for two hours a day, six days a week.
Yet, for 43-year-old Jyoti Dode it's more of a mission. Even with the odds stacked against her. After all, for a teacher in a campus that produces some of the world's, best minds - with state-of -the-art teaching and research facilities - the only tools at her disposal are a few paper cutouts where a 'Ka' in Devnagri helps the student identify that it denotes a Kangaroo (an animal that s/he would be very unlikely to know or possibly identify). But, for Dode, who often has to drag the kids to the small space outside her home - the village is in shambles - an education may help them stand up against the institution bent on robbing them of their land.
"We have lived here since the British period and, because we are not educated enough, we had no idea when the government handed the land over to IIT Bombay," she says, adding, "We hope that our children can change that."
Maali Rano Urade with the day's catch of dandavat fish which she cooks with bamboo shoot picked from the forest Pics/Arita Sarkar
Against the might of IIT
The IIT campus in Powai is spread over an area of 550 acres. On the northern fringe, closer to Vihar lake and near the National Institute of Industrial Engineering lies Peru Baug, which 260 adivasi families - some of whom are from the Warli tribe and some of whom are Malhar Kolis - call home. The families claim that they have lived here for at least four generations, while IIT was established here only in 1958.
For decades the two have had a symbiotic relationship. The adivasi men would have odd jobs on the campus, their children have access to the on-campus Kendriya Vidyalaya (which they don't attend regularly enough) and the tribals continue to live as before.
Prakash Bhoir, Adivasi from Kelti Pada, Aarey Colony
A few years ago, however, trouble started brewing. In 2012, the adivasis staged a "morcha" after conversations with the institute regarding installation of two water connections didn't yield results, says Dode, the representative of the village committee. Having grown up in Saki Naka and married into Peru Baug, Dode having studied till Std IX, is one of the few residents here to have received even primary education. She adds, that the water connection came in 2015.
Earlier this month, there were reports that the IIT management has now asked the adivasis to move out of the campus entirely, and the MMRDA has been tasked with acquiring accommodation for them at Qureshi Nagar in Kurla.
Prabhu, a resident of Peru Baug shows off his catch for the day. Most of the tribe's men are employed on the IIT campus and earn around Rs 8,000 a day. In the evening, they catch fish, which sustains their livelihood. Pics/Arita Sarkar
Dode puts the IIT move down to the 2012 protests. It was only after that, she says, that IIT officials started talks about moving them out. "Initially, they asked us to leave our village and offered accommodation in Kanjur Marg. Some of us agreed since it would still be close to the campus. The men in our village could still keep their housekeeping jobs and the women could still come to fish in the lake. But then they changed their mind and said that we would have to go to Kurla instead, which is too far for us," she says.
And even while they live on campus, some residents say, having IIT for a neighbour isn't easy. Maali Rano Urade, 70, says, "Earlier we could grow a lot of vegetables, which was enough for us to eat and then sell in the market. But, over the years, IIT officials have forced us to reduce the amount of vegetables we grow. They have made our lives difficult." Not just that, she adds that they are not allowed to repair houses or cover their huts with plastic sheets during the monsoon months. She alleges that IIT officials and guards visit their village every day to ensure that they haven't made any extensions.
The world ends at IIT
Kanjur Marg would have been a compromise, but Kurla is almost like another country to the residents of Peru Baug, some of whom have barely stepped outside of the boundaries that define the IIT campus.
Laadki Barap, 70, is one of them. In the last 10 years, she says, her life has been confined to her home and the Vihar lake, where she fishes. "My life involves going to the lake to fish and tending to chores at home. I haven't gone out of the village in a very long time and I have no idea what the area outside looks like. If they send us to Kurla, many of us won't be able to figure our way around the city," she adds.
But, life inside Per Baug is both busy and self-sustained. Urade's day for instance begins at the crack of dawn. By 7 am when we met her, she was already seated on the shore of the lake throwing her fish line into the water. Her catch usually comprises small fish called 'dandavat'. On a lucky day, she will catch rohu, or even black pomfret. When she has enough for a meal for herself and her family, which is usually by afternoon, she returns home to cook it with tender bamboo shoots picked from the forest area around the lake.
The women from Peru Baug seen with amla that they collected from trees in the forest. The tribals grow some of the vegetables they eat in small patches of land near their homes. Wild vegetables are grown only during the monsoon months.
The homes here don't have gas cylinders. They cook their food on wood which is found neatly stacked in sheds outside their huts. "Since the wood gets wet during the rains, we collect enough wood to last the three months of monsoon. Once the rain stops, we go out to look for more wood," Urade adds.
The tribals grow some of the vegetables they eat in small patches of land near their homes. Wild vegetables which are not available in the market are grown only during the monsoon months. "For the rest of the year we collect the tender shoots of bamboo plant, flowers of the Kurdu plant or leaves of Takla plant and make a vegetable out of it. This way we can save money," says 28-year-old Depenti Urade, who we meet while she is tending to the vegetable patch near her house. She adds that during the monsoon months, they are able to sell the vegetables they grow when they have more than they can consume. The women sell bananas, amla and colocasia leaves used to make aaloo vadi, a popular Maharashtrian dish, in the market to make some extra money.
"For the rest of the year we collect the tender shoots of bamboo plant, flowers of the Kurdu plant or leaves of Takla plant and make a vegetable out of it. This way we can save money," says 28-year-old Depenti Urade
The village's men are not around. They spend the day at work as housekeeping staff at the student hostels on campus and then go fishing in the evening. Some of the women work there too, even though the pay isn't great. "We work in the canteen where we cook, serve and clean dishes. We work eight-hour shifts and the contractor pays us around Rs 8,000 every month. But since we don't have to purchase food, we can manage for now," says 45-year-old Sevanti Urade, Depenti's mother-in-law, who hails from another adivasi pada in Aarey colony.
Tribals, not slumdwellers
The community here feels it's the lack of education that's doing them in. They say they had allowed the Slum Rehabilitation Authority officials to conduct a survey in their village only because they were promised an alternate accommodation nearby. "We were here long before IIT even existed. But the government is kicking us out of our land just because we aren't educated enough to understand our rights. If we can't grow our vegetables and catch fish, how will we survive in a tiny flat in Kurla?" asks Dode, adding that they even suggested that they be moved to another part of the IIT campus, instead of being ousted out of premises altogether. But, that was not considered.
Firewood used by villagers to cook food
The residents accompanied by members of Shramik Mukti Sangathna, an NGO advocating rights of tribal communities had approached Rajendra Gavit, an MP of BJP from the Palghar Lok Sabha constituency last month. During a visit conducted two weeks ago, Gavit had reassured them that he would take up the issue with Chief Minister Devendra Fadnavis and IIT administration last week. Despite several calls and messages, Gavit could not be reached for a comment.
Tribals from other parts of the city advise the Peru Baug residents not to budge from their current space, especially under SRA laws. Prakash Bhoir, a resident of Kelti Pada in Aarey Colony feels that that government's solution of shifting adivasis to SRA flats is short-sighted. "Why should the SRA rehabilitate us? We're not slum residents who have a village to go back to. We belong here and this is the only home we know. We have been paying taxes for the land we grow our crops on and we have papers to prove it. Then why should we just accept a small flat?" he asks. He argues that it's not the SRA, rather the tribal department that ought to conduct surveys on their land. "People don't want to move out because it's not just about the house. It's about land, our animals and the trees that we have taken care of for several generations," he adds.
Prakash Bhoir, a resident of Kelti Pada in Aarey Colony
Those who have been advocating tribal rights feel the government has long tried to silence the voice of the tribal community across the country and they are yet to come across a case where tribals were rehabilitated in an appropriate manner. Adivasis everywhere, they say, are deliberately being harassed by various government agencies by not allowing them to set up electricity connections or not granting permission to construct toilets.
Graphic/Uday Mohite
Cassandra Nazareth, a social worker, who has been working with adivasis living in 12 padas in Aarey Colony says the government was disconnecting them from the earth they worship by shifting them to SRA flats. "How will they grow their vegetables in a 225 sq ft tenement? What the government needs to do is engage with the adivasis and come up with a solution from within the community," she adds.
- with inputs from Pallavi Smart
The fight for land
IIT Bombay officials stated that the adivasis are being moved to make way for the Research Park that is currently under construction. Based on their website, the research centre aims to bring IIT Bombay and the industry together and promote research and development collaborations. When asked about the tribals being displaced from their land, KP Unnithan, the superintendent engineer of IIT Bombay administration had only one response for all questions. "The land belongs to IIT Bombay," he says repeatedly.
The adivasis however don't have tribal certificates and thus, are unable to prove that they have lived on the land for the past several decades. It was only a few years ago, with the help of Shramik Muki Sangathna and political involvement that they were able to get their Aadhaar cards and election IDs.
What the authorities say
'The accommodation will be in Kurla, but the SRA is yet to handover the tenements to us. We are currently unaware of the number of adivasis who will be resettled'
Dilip Kavatkar, joint project director of MMRDA.
Once tribal homes, now slums
Nitin Kubal, who has been a field officer with TISS in the M-East Ward Project for the past three years stated that the survey conducted by Pune-based Tribal Research Institute in 2003, which was published two years later is the only comprehensive data available on the number of tribal settlements in Mumbai. "Based on the survey, there were 222 adivasi padas in Mumbai of which 159 converted into slums and only 63 are still isolated padas, which are located largely in western suburbs. No other recent surveys have been conducted," he said.
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A Maharashtra government official was Thursday sentenced to 16 months rigorous imprisonment by a court in the neighbouring Raigad district for accepting a bribe.
Raigad Additional District Judge BC Kamble convicted Ashik Bharti, a deputy engineer with the Kharbhoomi Sarvekshan and Anveshan Department of Pen, under the Prevention of Corruption Act and fined him Rs 5,000, said a senior Anti-Corruption Bureau official.
Deputy Commissioner of Police (ACB) Mahesh Patil said Bharti had demanded Rs 5 lakh from a contractor to get his bills cleared. The contractor approached the ACB following which a trap was laid on November 6, 2015, and Bharti was nabbed while accepting Rs 1 lakh, Patil said.
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When speaking of Indian mythology, the focus is on the stories, symbols and rituals of major religions such as Buddhism, Jainism and Hinduism. We ignore the mythologies of the various tribal communities of India, who have lived in the subcontinent long before the arrival of Aryan migrants. Their stories are fascinating.
The Santals found in Bengal, Odisha and Jharkhand speak of how humans emerged from the egg of a goose and a gander, created by the gods, which included the High God, Thakur-Dev, the smaller spirits known as Bongas. In the beginning, they say the whole world was water, until the earthworms collected earth and placed it on the back of a turtle. Did this story inspire the Hindu idea of the earth on a turtle upheld by elephants?
The Korkus, scattered across the states of Madhya Pradesh and Maharashtra, tell the story of a deer pursued by their ancestors that disappeared in a mountain cave. While waiting outside the cave, they were met by an ascetic, who gave them some rice to eat. The ascetic then introduced himself as Shiva and asked them to permanently settle down as farmers, not hunters. Another story recounts how Ravana strayed into the scenic but unpopulated forests. When he prayed to Shiva to populate those forests with people, Shiva directed his messenger, the crow, Kageshwar, to collect red soil from the hilly region. Shiva made two statues from the soil, of a man and a woman. However, before Shiva could infuse them with life, an angry Indra got his horses to destroy the statues. This, in turn, angered Shiva, who made two dogs out of the red soil, infused them with life and drove Indra's horses away. Shiva then remade the two human statues and infused life into them. Known as Moola and Moolis, they are the ancestors of the Korku tribe. The Korku worship Shiva, Ravana and the dog. And the driving away of Indra does allude to some rejection of 'civilised' Aryans, though Shiva himself is a Vedic god.
The Baigas are a tribe dispersed across Madhya Pradesh. They say that in the beginning, there was only water all around and no land. Then, Brahma made land in the midst of the water. Immediately, two people emerged from the land—one a brahman and the other a sadhu Naga Baiga. Brahma gave the brahmin some paper to start studying and writing. He gave the Baiga a tangiya, or a sickle. He also gave the Baiga some kodo and kutki grains and ordered him to start farming. From that day on, the Baigas have been farming, while brahmins focussed on getting educated.
Because there are over 500 tribes in India, and each one has a unique mythology, their mythology is often ignored when studying wider trends and patterns. They are often seen as being simpler, etiological (explaining causes), sometimes proto-history, but rarely having deep psychological insight. This could be the prejudice of the researcher or simply the nature of tribes, where the focus is less on introspection and more on ritual rhythms of life. It is easy to see the influence of Hindu lore on tribal mythologies, but the reverse flow is also true.
Stories of boars raising earth from the bottom of the sea found in Vedas could very well have tribal origins.
The author writes and lectures on the relevance of mythology in modern times. Reach him at devdutt.pattanaik@mid-day.com
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