Monthly Archives: August 2019

Being tolerant the Bengali way: Rise and fall of the Brahmo Samaj

The Brahmo Samaj was founded on 20 August, 1828 in Kolkata by Rammohan Roy and Debendranath Tagore

The Sadharan Brahmo Samaj prayer hall in Machuabazar, KolkataSadharan / Brahmo Samaj website

The Sadharan Brahmo Samaj was denied the status of a minority religion in an order issued by the West Bengal Minority Affairs and Madrasah Education Department in September 2017. The context was that of the Samaj constituting the governing bodies of eight prominent colleges in Calcutta. The order proclaimed that as the Samaj was not a “separate minority religion”, the colleges governed by it should be treated as “non-minority Government-aided Colleges.” It further stated that the governing bodies of these institutions, run by the Brahmo Samaj Education society,   be dissolved. The Samaj decided to take the West Bengal government to court, stating the government was in an utter state of “confusion”. It is rather ironic that an institution, time and again divided over its vision and constitution, arraign others for getting bewildered by its habitus. 

But we will refrain from rallying on those walkways, and instead look back at the checkered yet fascinating history of this once reformist movement, founded on this very day in 1828 by Ram Mohan Roy, Tarachand Chakravarti, and Dwarkanath Tagore among others.

Emerging from the gatherings of educated, upper-caste elite bhadraloks and their newfound belief in religious reform and congregational praying, the Brahmo Samaj in its earliest avatar organised weekly services with marked segregation. The recital of vedas were performed by orthodox priests, only for the Brahmin members of the congregation. It was followed by commentaries on the Upanishads and the singing of songs and hymns which were open to all. This did not fit very well with the greater idea of universal worship that lay at the core of the Samaj. After Ram Mohan’s departure for England in 1830, and his subsequent death in 1833, it was Debendranath, Dwarkanath’s son, who took charge of the Samaj. Debendranath established the Tattwabodhini Sabha, which became the hub of the cultural elite in Kolkata, gathering some 800 members at one point of time.

Ram Mohan Roy and Debendranath Tagore / Wikimedia Commons

The era of the Tattwabodhini Sabha (1839-1859) thus ushered in a significant and creative epoch in the history of the Brahmo Samaj which had for once come to receive the sincere co-operation of nearly all the progressive sections of the contemporary Hindu society. The unification of these diverse elements of national life on a common platform was certainly an organisational achievement which reflects credit on the tact, foresight and earnestness of the young Debendranath.

Rituals and Adi Brahmo Samaj ceremonials of the new church were formulated, the most prominent among these being the system of initiation. It started with the initiation of Debendranath and his friends in 1843. The initiated Brahmo was a new phenomenon in the history of the faith. Along with initiation came the special status of membership system and compulsory subscription for the initiated was introduced. A notable doctrinal change that took place was the abandonment of the belief in the infallibility of the Vedas. It was decided and formally declared that the basis of Brahmoism would henceforth be no longer any infallible book, but “the human heart illumined by spiritual knowledge born of self-realisation”. 

The Brahmo movement spread rapidly in the country and by 1872 the church had succeeded in establishing altogether one hundred and one branches throughout India and Burma. In one respect however a notable change had taken place in the nature of Brahmoism from this epoch. The Samaj had now definitely taken the shape of a religious sect or community with its own creed, rituals and regulations. This began increasingly to mark it out as a separate religious unit, distinct from other existing sects. 

The next phase of the Brahmo movement is dominated by the dynamic personality of Keshub Chandra Sen (1838-84) who joined the Samaj in 1857. Debendranath loved the young man and appointed him an acharya of the Samaj. Keshub was the first non-Brahmin to be given that position. In 1864 he undertook an extensive tour of the presidencies of Madras and Bombay and prepared ground for the spread of the Samaj in Southern and Western India. But serious differences regarding creed, rituals and the attitude of the Brahmos to social problems had arisen between Debendranath and Keshub, men of radically different temperaments and the Samaj soon split up into two groups – the old conservatives rallying round the cautious Debendranath and the young reformists led by the dynamic Keshub. The division came to the surface towards the close of 1866 with the emergence of two rival bodies, the Calcutta or Adi Brahmo Samaj, consisting of the old adherents of the faith and the new order (inspired and led by Keshub) known as the Brahmo Samaj of India.

Keshub Chandra Sen / Wikimedia Commons

In spite of the dynamic progress of the Brahmo movement under Keshub, the Samaj had to go through a second schism in May, 1878 when a band of Keshub Chandra Sen’s followers left him to start the Sadharan Brahmo Samaj, mainly because their demand for the introduction of a democratic constitution in the church was not conceded. The body led by the veteran Derozian Shib Chandra Dev comprised some of the most brilliant and talented young men of the time including Sivnath Shastri, Ananda Mohan Bose, Dwarkanath Ganguli, Nagendranath Chatterjee, Ram Kumar Vidyaratna, Vijay Krishna Goswami and others. They were all staunch democrats and promptly framed a full-fledged democratic constitution based on universal adult franchise, for the new organisation. It was declared in Bengali mouthpiece of the Samaj Tattwakaumudi that the Brahmo Samaj was about to establish a ‘world wide republic’ by replacing inequality with equality and the power of the king with the ‘power of the people’. The new body displayed, considerable vitality and dynamism in making inroads into fresh fields of philanthropy and politics. Quite a few of its leading figures took part in the activities of the Indian League (1878), the Indian Association (1878) and the nascent Indian National Congress. It has proved up till now, as demonstrated at the outset, a powerful and active branch of the Brahmo Samaj in the country. 

source: http://www.telegraphindia.com / The Telegraph, online edition / Home> Culture / by Abhirup Dam / August 21st, 2019

Chandrima Shaha, first woman set to head science academy, was also a cricketer, commentator

Chandrima Shaha, the president-elect of the Indian National Science Academy, says she will take initiatives to combat pseudoscience.

Chandrima Shaha | @PrinSciAdvGoI | Twitter

New Delhi: 

As a young scientist, Chandrima Shaha often “felt invisible” when she sat among her male colleagues. Only a few acknowledged her presence. But little did it deter this feisty woman from fighting her way through gender biases and achieve heights that only some dare to reach.

From being a vice-captain of West Bengal’s first women’s cricket team to becoming the first woman cricket commentator for All India Radio, Shaha has added another first to her illustrious career. The president-elect of the Indian National Science Academy (INSA) will be the first woman to hold the post. Her appointment was announced last week.

“Women have to first believe in themselves in order to take over leadership positions. I have been elected by a council consisting of mostly male members,” Shaha tells ThePrint.

With a scientific career spanning more than three decades, Shaha, 66, now looks forward to becoming the face of Indian science.

Along with the newly-elected council of 30 other members, Shaha will assume her new office from 1 January, 2020. During her stint at the INSA, she wants to encourage collaborations between scientists of different fields so that problems can be solved using a multi-disciplinary approach.

To get people more interested in science, Shaha wants to increase the outreach of scientific communities. She pointed out how various government initiatives have given a push towards innovations but the learning system is not designed to encourage research.

Also on her agenda is a push to combating pseudoscience.

Love for adventure

Born on 14 October, 1952 to a photographer father and an artist mother, Shaha credits her parents for inculcating in her a scientific temperament and “streak for adventure” from a very young age.

Her father, Shambhu Shaha, was especially known for the photographs he took of Rabindranath Tagore in the last years of the Nobel laureate’s life.

“My father could not pursue a career in science but he always wanted me to do it. He would bring books from the British Council office and also talk to me about the universe,” Shaha recalls.

She fondly remembers her father gifting her a simple telescope one day. “I kept looking at the stars. At times, I felt very strange thinking how vast the universe was. I thought I was going to be an astronomer,” says Shaha.

But it was an antique microscope that eventually helped Shaha find her calling. She used to collect water from different sources near her house and observed these samples under the microscope. “That really made me transform into a biologist,” she says.

“My mother, Karuna Shaha, was a painter and probably a feminist even before the concept was even born,” Shaha adds.

Karuna was one of the first women students at the Government College of Art and Crafts in Calcutta and also among the first women artists who insisted on claiming professional space in their own right.

Karuna’s biography In Her Own Right: Remembering the Artist Karuna Shaha, written by Tapati Guha-Thakurta, says the artist is best known for her studies of the female nude. For Karuna, it became the prime symbol of artistic freedom and a shedding of inhibitions.

“My mother went to jail during for pulling down the British flag. She was very adventurous. I probably got this zeal for adventure from her,” said Shaha.

To understand cells

Shaha graduated with a Master’s degree from the University of Calcutta and completed her doctoral research in 1980 from the Indian Institute of Chemical Biology.

For her post doctoral work, she went to the University of Kansas Medical Centre (1980-1982). From 1983-1984, she was at the Population Council, New York City. Shaha joined the National Institute of Immunology in New Delhi in 1984 as a scientist.

The main focus of Shaha’s research is understanding the mechanisms that cause cell death. “Cell death is something very fundamental to our bodies. If you can identify the mechanism behind cell death you can also develop drugs to counter various diseases. Cell death pathways have been used very successfully to make cancer drugs,” she explains.

Shaha has extensively worked with ‘Leishmania’ parasite — which causes Kala Azar — and has authored over 80 research papers.

“The excitement of looking at the core of your life — cell — was clearly something that inspired me. I used to sit with the microscope for hours, staring at cells. It was that sheer excitement of looking at life that inspired me,” she says.

Passion for photography

Growing up, Shaha did not let any stereotypical expectations stop her from reaching places she always wanted to go. During her time at the Calcutta University, Bengal was in the middle of the historic Naxal movement. The unrest in the early 1970s meant colleges were frequently closed. It took two extra years for her to complete her under-graduation.

“I got interested in photography because of my father. I took the camera and went to different kinds of places where women wouldn’t usually go. I just hopped on to buses and went to different villages to photograph,” she said.

Shaha had also been the vice-captain of West Bengal’s first women’s cricket team for three years.

Fight against gender bias

“Initially, when we started our careers, nobody would shake hands with women scientists,” Shaha recalls, adding they would be completely “ignored” by her male colleagues.

Even scientists married to career women would greet everyone else but not their female colleagues, she says.

Shaha, however, never thought of giving up her career. “I was internally driven. I knew this (gender bias) wouldn’t stop anywhere. I always thought that I have to keep going forward. I am doing that even now.”

She, however, thinks “attitudes” are changing and the society is on a “self correcting mode”. “I think diversity in science is very important — both men and women need to participate in research. Women, by nature, are more sincere and particular about things. They must participate in a larger way towards the country’s scientific endeavour.”

Plans for INSA

Shaha believes the country’s scientific community is extremely talented. Given the limited amount of funding that is available, Indian researchers have made remarkable achievements, she says.

She also thinks scientists need to reach out to the people in local languages for better understanding of issues.

When Shaha became the director of the National Institute of Immunology (NII) in 2012, she initiated a programme called ‘Science Setu’, as part of which scientists would go and teach undergraduates. The students were also invited to visit the NII laboratories.

As the president-elect of INSA, Shaha now hopes to take similar initiatives at a much larger scale to effectively combat pseudoscience.

“What needs to be inculcated in schools and among public too is the fact that while ancient texts can tell us about cures to various things, in science — where things have to be proven via experiments — we have to provide evidence,” she says.

source: http://www.theprint.in / The Print / Home> Science / by Mohana Basu / August 10th, 2019

Put your feet up and let ‘Dr Sil’ take charge

Many doctors recommend a visit to Sil over surgery

Subhendu Sil attends to a client. / Picture by Subhendu Chaki

As I settle into the client’s chair in Subhendu Sil’s little chamber, I feel a bit like a distraught visitor entering 221B Baker Street. A sudden revelation about a part of me that I had not even noticed throws me off my guard.

“Do you wear hawai chappals with plastic straps that pinch you near your toes?” is the first thing Sil asks, with the sharp precision of a detective. Yes, I do. The hard plastic, which does not stretch, has bitten into the flesh and has calloused my feet, at a spot near the heels. I need to give up on the chappals immediately, says Sil briskly, his alert eyes scrutinising my feet, but his face, unlike Holmes’s, betrays a gentleness and a serenity that are striking.

Sil, 48, has been looking at people’s feet in this room for 20 years. A Bata employee, he is a chiropodist. He treats various foot problems, some of them extremely serious. His healing touch is so well-known that people queue up to meet him; sometimes they have to wait for a month for an appointment.

His chamber is located at the Hindustan Park branch of Bata on Rashbehari Avenue. It is a small, slightly cramped square room, measuring 49 sqft, and is tucked away behind stacks of shoes at the back of the store. It has a wall-to-wall mirror on one side to make him examine his clients’ feet better, two unassuming chairs, a generous porcelain basin with taps for soaking the feet in, a shelf for the toolkit and a wooden stool covered in red for Sil to sit on.

Two slender shelves with shoes border the mirror on the two sides. The only decoration in the room — some plastic flowers.

In this room Sil is to be found almost always, bent over his clients’ feet, almost as if over a musical instrument, but working with his toolbox, patiently removing layer after layer of dead skin to relieve his clients of deep-rooted corns or calloused feet. A resident of Sonarpur, he starts his work at 10.30am every day, and works till late evening, with a small lunch break in between.

Corns, particularly, can cause immense pain and immobility. A visit to Sil can take time, but the intervention is minimal. When he is done, his client’s relief is enormous. Many of them leave the room blessing him. And keep recommending him to everyone.

Corns are the most common problem. People also come to him for treatment of in-growing toenails, calloused skin removal and hard skin removal.

Diabetic feet need special care. Any procedure becomes more complicated with the possibility of bleeding. Many diabetes patients come to him for foot care. “Warts are also an increasing problem,” he says. Though most of his clients are over 50, many children visit him too.

Sil is reluctant to talk about the effects of his work, but he does mention two or three instances when he felt particularly rewarded. “One client, who had 12 to 14 corns in her two feet, told me that after coming here, she could visit her mother’s house after 15 years.”

Many doctors recommend a visit to Sil over surgery.

After joining Bata in 1990 as a salesman, Sil was chosen to work as a chiropodist in 1999. Bata was reputed for this specialised work. Both Jawaharlal Nehru and Indira Gandhi would be attended by Bata chiropodists.

“It is really a service that the organisation offers,” says Sil. It is a paid service, but it does not burn holes into pockets.

To those without a specific problem, Sil offers a pedicure. It is quite unlike a beauty parlour treatment; again, layers of dead skin are peeled off, and a great peace seems to descend on earth. “You will sleep well tonight,” says Sil, after my pedicure is done.

How many people has he seen in this room since he started?

Sil smiles. “Let me see. I see about seven to eight persons a day. In a month about 200 people.” He calculates quickly. “That would make about 48,000 people in 20 years.”

That is a substantial population.

Currently he is the only Bata chiropodist working in Calcutta, but others are being trained.

He joined Bata in 1990 when he was still in college and was chosen to be a chiropodist nine years later from five candidates, he was told later, because of his patience. He was trained by the organisation.

But patience is only one of his virtues.

The foot presents many challenges. Touching it can be an act of intimacy. At the same time, given our social and historical contexts, touching the feet also means an act of obeisance, or worship, or even abjection, as attested by so much of Hindu iconography, or Indian literatures, art or cinema. Tagore’s works are full of feet being touched.

Padasheba (foot care — pedicure) is a great tradition, and an intensely personal one.

Sil negotiates this complexity well. He is completely engaged when he looks at a pair of feet, but is discreet, and distant, in a most friendly way.

He says his greatest reward is the relief he brings to his clients. Since he sits for so long every day — he has one full day and one half day off every week — he has to exercise regularly, twice every day.

After seeing thousands of feet, has he gained any special insight into human nature? If the face is the mirror of the mind, does the foot say anything?

“No, the feet are just feet,” he says emphatically. Then adds, as an afterthought: “Even the face may not say anything about a person. How can you know anything from a pair of feet?”

source: http://www.telegraphindia.com / The Telegraph, online edition / Home> West Bengal / by Chandrima S. Bhatacharya in Calcutta / August 19th, 2019