TREE TALES – METAMORPHOSIS OF THE TREE IN SOUTH ASIAN LITERATURE

Paper presented at the SAARC Literature Festival in Lucknow on 16th March 2012.

Introduction

Shor se chidiyon ke tang aa kar, pairh tou mein ne kaat diya tha

Ab jab kirnain koond rehi hain, sehn mein saaya dhund reha hun.

 

When noisy birds brought out my ire, I raised my arm and felled the tree,

And now when sunlight rains down on me, in the courtyard I search for shade.

(Adapted translation)

 

The tropical region brings with it images of warm climate, humid weather and rainforests. South Asia, lying in the close proximity of the subtropical region, conjures up similar associations. Much of these have come down to us over the centuries and Man has appeared to have a very close connection with trees. The image may be one of a disciple sitting underneath a tree to receive instruction, a holy man meditating, a weary conqueror resting, mischievous youngsters playing hide and seek in the gardeners’ prized fruit trees, a mynah or a koel (cuckoo) cooing in the shade, or even the gruesome image of a body hanging from the branches for all wayfarers to see and beware of the hand of justice. Symbolically then, in literary thought it is the tree that is timeless and a silent witness to all that goes on in the travails of Time and what it gives and takes.

In earlier days, the tree was the symbol of patience and tolerance. As man and nature learned to coexist side by side, man learned that he could not live without the trees that clumped together in the form of forests or groves and provided him with sustenance and a natural cover for animal life within it as well as firewood. Through the very delicate thread that binds the community of man with the community of plant and animal life, we can explore the impact this has on the natural environment as a whole and in turn on the writing that stems from its subtle influence. The objective of this paper is to understand this link and to delve into the way this may have evolved over time, laying out the ground for future symbolic contexts.

 

  

The tree as a symbol in the rural versus urban paradigm shift

Some of the earliest tree symbols come from religious texts and the image of the disciple learning from the master and meditating under a tree or even the evil serpent lurking within the boughs of the tree. Evil and good both seem to go hand in hand. The fruit of the tree may be life giving to a wayfarer or may be the taker of life. This battle between good and evil seems to be at its most evident when seen in the context of literature depicting rural traditions rather than urban ones. Early literature of the subcontinent depicts this link as spiritual and a connection between man and God. Tree worship dates back to early days in the Indian peninsula (Agrawala, 1970) and these temples of nature are said to be adorned by the presence of gods and goddesses. While the neem, peepul, banyan and wood apple retain their holiness in the political boundaries of what is now known as India (Amrita, 1999), the plantain groves as a cult have their ethnographical significance in Bengal (Bhattacharya, 1950) and numerous giant cypress trees around Bhutan have their own tales to tell (Tshering, 2011). The man is shown as a tree growing in Brahma or the universe being like an inverted tree with its roots in the sky and the branches below – the eternal fig tree as defined formally in the Upanishads (Eliade, 1996). 

Zimmer (1972) in his analysis of Indian mythological symbols talks about three trees of symbolic significance born soon after the creation of the world underneath which the ‘Blessed one’ carried out meditation for seven days each – firstly under the Bo tree or the Bodhi ‘Tree of Enlightenment’ on the banks of the river Nairanjana, secondly the great banyan tree called ‘The Tree of the Goatherd’ and lastly the third great tree called ‘The tree of the serpent King, Muchalinda’. Still other sources name five sacred trees or the Panchavati of India as Peepul, Banyan, Indian gooseberry, Bengal Quince and Asoka (Hegde and Patil, 1999). No matter what the type, the fact that trees have been held in reverence for centuries past in the Indian subcontinent is important, as regards current literary thought. It is this fact that makes the current trend of cropping of trees and butchering mature trees all the more tragic.

History also ascribes trees of oracular properties to the subcontinent. Tales from the days of Alexander the Great have been found to coincide with the trees on Harappan civilization seals and show strange fruit bearing trees usually surrounding the figure of a female deity or serpents coiled within the trunk form (Lannoy, 1974).

The tree as a singular entity is the subject of many short stories. It is depicted as a symbol of life in stories such as ‘The Peepul tree’ (1958) by Zebunnissa Hamidullah where the image of a woman dubbed as barren in a village in Bengal is contrasted starkly to the mango groves ripe with fruit through which she weaves her way, unknown to the villagers, to approach a distant ‘mighty’, ‘old’, ‘twisted’ and ‘majestic’ Peepul tree so she may have her hearts’ desire – a son for whom she ties a red cloth to its branches. This linking of the tree with the spiritual realm is by no means a new idea. Rabindranath Tagore in ‘Stray Birds’, found in the tree form a similar prayer like stance:

 

The trees come up to my window like the yearning voice of the dumb earth

Be still, my heart, these great trees are prayers.

 

In Bhutanese literature, the story of the four harmonious friends in the Jataka tales is said to have been recounted by Buddha as a fable to help decide the question of the rights given to seniors. Here we find a Banyan tree at the centre of the story that eventually helps the friends decide the eldest. The tree once again proves its timelessness (Bhutan Journals).

Strength, one of the known and well worked out themes of the lone tree in literature also finds its expression in the literature of the subcontinent. ‘The Neem Tree’ is a poem by the German – Pakistani writer Elsa Kazi written before her death in 1967 that shows this quality of the tree and stands an ardent prayer for Man to emulate many of the characteristics shown by the Neem tree.

 

‘How strong you are, how unafraid,

How green the leaves inspite of all

The mid-day flames that burning fall

Upon thy unprotected head…

Could man be as bold as thou and rise

Above the earth, with the sheltering arm

To save the suffering ones from harm,

From sorrows, poverty and vice

Through sacrifice.’

 

Strength, being thus adorned by the upright neem tree, there is little else more tragic than the image of ‘A Fallen Tree’. The poetry of Patrick Fernando of Sri Lanka, himself a keen gardener, bears witness to the giant tree that ‘over-lorded all’, while nature watches helplessly and ‘all the rest stand muted at the giant’s fall’ (Bhushan, 2011). In his work, especially his tragic verse, we see the effects of the perceived loss of nature at its best on a sensitive mind, rendered even more sensitive by the untamed wild beauty of the greenery which influenced it.

The tree metaphor was also taken to be a sinewy path of societal ills with the roots deep down in the passages of shadowy history. Several titles used this connotation as an apt metaphor for their titles. An example, Vishabriksha (The Poison Tree) by Bankim Chandra Chattopadhyay (1873) has little to do with plant life of any kind but the title has questions of polygamy and widow remarriage woven into it. Again, the stance here remains predominantly rural rather than urban. The symbolism retains its pastoral roots.

The red of the life blood strikes one as prominent in both cases of life and death. The writer, Zebunnissa Hamidullah (1958), sketches the macabre picture of the tree as a symbol of death in ‘The Wonder Bloom’ the subject of which is a short stumpy tree known to bloom with a crimson flower only when a young newly married woman is buried alive underneath it.

 

 The house, the tree and the person: a balanced triad

The natural environment is limitless, and trees of all kinds dot the earth. Literature also contains endless instances where trees have been mentioned both symbolically and as a frame of reference for the creation of the atmosphere. This paper however concerns itself not as much with the natural terrain but with the triad of man, his home and the tree within and without. In this context it is the urban life that affords the most graphic examples of the metamorphosis of the tree over time.

South Asian literature is heavily influenced by the eras through which it passes. As such, in an earlier age when electricity and all the modern gadgets that come with it, were unheard of, human life even in the cities followed a pastoral trend. People adjusted their lifestyle according to the seasons. It was the courtyard that was the focal point of the household with most activities taking place in the open under the shelter of a large and shady tree, usually either neem or peepul. In Fuvahmulah in the Maldives, literary accounts hold that nearly every household in well established neighbourhoods has at least one mango tree or nearby groves of Areca nut trees and breadfruit trees. In the Indo-Pak region, Neem trees in particular, held the added attraction of medicinal value along with shade.  Innumerable accounts of this can be gleaned from various literary sources but one of the richest lifestyle previews can be found in Ujraa Dayaar, by Shahid Ahmed Dehlvi (1967), a book that looks particularly at the culture of Delhi before the riots in 1857 and since then. The images vary from young girls enjoying on swings hanging from the boughs to dry leaves being swept regularly before evening and the return of the men folk. While being near trees after dusk was not encouraged in superstitious mindsets, warm nights often brought with them, the idyllic scene of a grandmother concocting fairy tales for the younger ones with the tree branches forming the backdrop for many a monster or safe fairytale haven of princes as the need demanded it. In poorer households too, lack of space did not hinder the plantation of at least one tree outside the household whose overhanging branches provided just the right amount of shade at the entrance.

Views of the city as shown in books such as Ujraa Dayaar (1967) are filled with images of trees with the life of Man closely connected with seasonal changes and festivals to appreciate these changes being the order of the day. Hence we have instances where mangoes are plucked fresh from the trees while on a picnic and sights and sounds of the monsoon are welcomed by young girls singing and swinging together on ropes tied to sturdy tree branches.

As can be gleaned from these instances, the triad then till technological advancement took over our hearts and minds, was one of perfect harmony where the person lives in sync with natural elements – the tree, within the sphere of the material elements – his home. Architecturally and socially, it helped preserve the balance by bringing natural elements in context and harbouring a sense of importance for the preservation of this triad. However, with changes in lifestyle, the triad is currently in a state of imbalance. This has affected the mindset of the populace and the symbolism that surrounds the image of the tree.

  

Modern urban life and the harbingers of change

 

Various regions of South Asia each have harboured their own symbols and house – tree – person triads for centuries. Whether we analyse the simplicity inherent in the banana tree from the North East of the region and the mango tree in Southern climes acting as both nourishment and for practical purposes or the religious symbolism of the Peepul tree or even the medical properties of the Neem tree worshipped along with many others (Ahmed, 1995 and Amirthalingam, 2001), it has been the tree itself that has given man’s life some anchor. This can also be seen from the various illustrations presented here.

With the passage of time as the effects of industrialization and technology seep in to the suburbs and from then on to the villages, we see and hear less of the tree metaphor in current literary titles. Instead, the ‘roads’ seem to be the new urban metaphor where man made elements seem to have taken precedence over the natural ones. With the trees, we must also bid farewell it seems to the tales being spun around the courtyards as there are few to speak of in the modern short story. The friendly chirruping sounds of birds too seem to belong to older literature of the past. The writer writing from life is less likely to find enough space for this old comrade as the population explosion fleshes out the rooms and the triad retains only its duo – man and the space he lives in. As the great outdoors serves as a backdrop rather than the space he lives in, in the urban context the literary canvas recedes and only in rural spheres do fields, orchards and greens take on more than just filler roles.

The change then is as much inside as it is outside in the community man lives in. While nature remains unchanged, it is the perception of man that changes his views of the environment. The importance of trees and in some cases their sacred value is intact, yet the ecological and literary bonds are not as strong as they once were. In part this can be attributed to the loosening of associations and the overall lifestyle changes. Where once the romantically inclined chose couplets where the cooing of birds in shady groves constituted the greatest degree of bliss, the practice shows a very obvious downward trend with the passage of time.

 

Conclusion

As far as the natural habitat is concerned, the future is a word rich in conservative predilection. It is not just the literary scene that is becoming bereft of trees and the feathered friends that dwell on them, but the mental set can be seen to change the on the ground realities as well. The removal of the trees from within our homes disturbs the natural triad and takes man away from nature. Future generations grow up with an apathy marked by their very unnatural leanings towards a tradition of practicality and mechanistic materialism rather than moderate naturalism of the pastoral that was the treasure of our ancestral roots. Take any modern city today and the voices of environmentalists will be heard protesting loudly against senseless tree cutting. As a case in point, two major cities of Pakistan have fallen prey to this widespread tree cutting in the name of traffic and security. The canal road in Lahore may be robbed of nearly 10,000 mature trees by 2012 pending a court agreement while earlier Islamabad has gone through a similar cropping of its tree lined face. Can we hope that future story tellers and poets will preserve these details in their works? Will the coming generations ever know the grandeur of what was? When imbibing ideas from the environment who can guarantee that the ‘environment’ will stay unblemished for posterity? These are important questions that go beyond the idea of art for arts’ sake. Perhaps writers have a role to play after all in preserving the all that can be called natural in the ‘environment’ and also of making sure that their voice is heard. The trees and their dwellers, yet remain voiceless.

 

            Iss baar jo eendhan ke liay kat ke gira hai

            Chidiyon ko bada pyar tha us boorhay shajar se.

 

            The one that has fallen in the name of fuel,

            Was the old tree beloved of the birds.

Dolphins of the Indus – Is it that time of year again?

Think of a doll with a fin – doesn’t sound quite right, does it? Rather mermaid – like. Still, thats the first thing that came to my mind when I first mouthed the word. It was much later that I would glimpse just a flapper through the murky waters and forever be drawn to the playful enigma that is the ‘dolphin’.

Dolphins, often depicted as intelligent, playful creatures in films are found in both oceans and rivers. Due to the murky environment in which the freshwater dolphins live, their ability to see has been impaired to the extent that they are only able to distinguish between light and dark and the direction from where the light is coming, earning them the title of ‘blind’. In its place they have developed a sophisticated echolocation system which helps them navigate and alerts them to the possibility of food.

Pakistan is host to the grey – brown blind Indus river dolphin or Platanista Minor named Bhulhan by the Sindhi people meaning a tall, voluptuous woman. This species is unique to Pakistan while its close relative is the Platanista Gangetica or Susu of the Meghna, Brahmaputra and Ganges rivers in Nepal, Bangladesh and India.

Another cousin, the Boto, resides in the Amazon and Orinoco rivers in South America. According to the International Union for the Consevation of nature and Natural Resources (IUCN) Red Data list, the Bhulhan is second on the list of endangered species after the Baiji of the Yagtze river in China, for which the last verified blind dolphin sighting was way back in September 2004.

Originally said to be a shy dweller of the ancient Tethys sea about 50 million years ago, the Indus river dolphin was forced to migrate when the sea began to dry up. The Indus river dolphin enjoyed a peaceful existence until the 1930s when the construction of barrages and dams impeded its migration, split it into small groups and degraded its habitat. Since then, the dolphins have been forced to remain confined to certain areas – definitely not a natural occurence.

The majority of the dwindling population of about 600 dolphins currently resides in the shadowlands – the waters between the Sukkur and Guddu barrages; an area declared as the Indus river dolphin reserve since 1974.

While different agencies such as the WWF – Pakistan in its  Indus River Dolphin Conservation project. Man made perils still await the dolphins of the Indus in the form of industrial waste spewing into rivers, water scarcity in the Indus, construction of dams and barrages, fishing nets and hunting by the locals for its meat, oil and fins.

It seemx Pakistan has been a far from friendly environment for the dolphin. While 2012 remains free of any reports of dead dolphins so far, it was around this time last year in 2011 that reports were received of nearly 6 dolphins, lost forever to the chemical filled waters between Guddu and Sukkur. One can only imagine what this 200 metre expanse of water may have done to the area and later to those eating the fish in these waters. Ironically, the impatience of fisherfolk may shoulder much of this blame. Dumping in chemicals for quick results may prove more addictive than not.

One can only hope that the Pakistan Fisherfolk Forum in sync with the environmental agencies operating in the area sustain and balance sanity, patience and livelihoods.

Should Karachi Zoo be shut down?

To cage or not to cage?

Browsing through an array of notifications that hits my screen every few minutes or so, I was recently stirred by an ongoing debate on one forum. The topic in question was about the efficacy of the Karachi zoo and whether it should even exist or not. Keeping for and against points towards one side, quite a case can be made for both aspects.

Perhaps one of the things that struck me the most was how many people there were right! If I existed in my bubble I would undoubtedly say that having a zoo in Karachi is a useless venture and be done with it. Yet, my bubble was broken long ago. Agreed, that in the case of the zoo it is quite painful to see the animals slumbering in smelly cages, especially the ever sleeping lion, yet it could be taken as a personal opinion. I am completely against the concept of keeping any wild or pet creature in a cage. It is against nature, demeans God’s creations and is tantamount to cruelty which no religion or civil society teaches. Reminds me of St Mary’s asylum in Bethlehem and the commotion it caused in history because there humans were being treated in the same way as animals. Think for a minute of our own selves in those cages and it is enough to make one shudder.

At the same time, I’ve come to realize that change cannot be pushed forward impulsively. One needs to remove a brick and place another in its place so the infrastructure doesn’t collapse. The zoo wasn’t made in a day and the jobs even though being understaffed are provided for and cater to several families. At the same time, there is a case for using the zoo as a ready made lab for the creation of a healthy genetic pool for endangered species.

On the other hand, conservationists feel that the main reason the zoo has survived so far as an open place in the heart of the city is because we have a valid excuse ‘there are animals in it and it’s a recreational space’. Without that excuse there is little between a bullet and a bullet to stop land grabbers. And we do need that open space as a breathing space in the middle of the city. Further while we of the car and facebook world bubble have our dens and haunts, many women living in the locality look forward to the day when it’s a ladies only day and they can easily spend their time there. On special occasions, ladies are not allowed inside and yes, there may be several pickpockets. I was once told that on such days men rule the place and sadly consider it great fun to poke animals to make them react. Brutal and callous yes, but the more we shut down and avoid such instances instead of re-educating, we are not giving anything to society. The concepts will not change.

The need of the day is to plan carefully and listen to different views as well along the way. There may be more than just animals at stake here. Food for thought… There should be adequate provision of open places for entertainment for masses rather than the elitist population only.

One of my earliest memories is of seeing finally all those wonderful animals that I had before then seen only in books as a five year old child. The wonderment and pleasure at the size and beauty of it all in that bright afternoon is a happy memory. So it is with others, photographers and nature lovers alike who go and spend time at the zoo on cloudy days and enjoy the open space. On good days it is still a great place to be. Long winding walks, greenery and the vast expanse of land make it an ideal picnic spot as well, especially for those who do not have the means to bear with the expense of carting their offspring to the beach and buying goodies for them there from the shops dotting the area. The convenience of the location as well as the economy of biying sweets and affordable snacks from vendors near the zoo cannot be undermined.

One suggestion of dealing with the knotty issue at hand is of converting the current facility into a focus on a petting zoo with pet animals in open spaces and trained staff to guide children how to handle such animals. Baby animals and pets may be better able to elicit responses of warmth than of poking and ridicule and change the concept of the zoo as many have it at present.

The problem with most petitions is that they communicate aggressive action and impulsivity – they denounce something and do not provide suitable alternatives. As a result many noteworthy causes fall flat as those in the Government feel they will face additional protests from a variety of people especially the employees if they listen to the voices of concern from civilian bodies. A shelter or petting zoo is a good alternative that would keep the space and the jobs intact, while getting rid of the abhorrent and expensive to maintain wildlife in cages concept with an always sleeping lion to go with it. He definitely needs to be out in the jungle where he belongs.

As for shutting down the zoo? Definitely NOT an option.

For a view of the improvements made in the zoo since its inception and to know more about the history, I recommend reading:

http://www.groupin.pk/blog/karachi-zoo-garden-animals-timings-pictures-attractions-for-kids/

 Photos courtesy:

http://www.care2.com/news/member/285806679/540773 , http://www.ysapak.com/YSAforum/index.php?topic=4059.42 , http://www.groupin.pk/blog/karachi-zoo-garden-animals-timings-pictures-attractions-for-kids/

Rais Mureed in Danger!

Saying that forests are important and then writing about that is as cliche’d as it can get. However the forest in question, ‘Rais Mureed’ has been a sorry bone of contention since many years. I last covered the issue of Rais Mureed in 2007 and little has improved since then.

While the Pakistani Government loudly proclaimed the year 2007 as its ‘green Pakistan’ year and prominently showed leaders on television planting, saplings, the mutilation of full grown trees continued unpunished and unabated from the timber mafia in the North to the mangrove destruction in the estuary region in the South. IUCN data records show that replantation of mangroves is not even half as fast as their destruction. the local fishermen community needs its driftwood for firewood, but more damage has been done in the name ofland reclamation and security concerns. Land mafia here is the biggest stake holder and it seems people will go to any lengths where land is involved.

land reclamation in the estuary regions

Rais Mureed is a typical belo forest located in the Matiari district of Sindh. This is the only notable vegetation in the region as the area is generally barren with sparse patches of thorny keekarr dotting the landscape. The bela region is located generally inarrow belts along the Indus flood plains. Their main varieties include Babul (acacia arabica) which is used for tanning and fuel and Shisham (dalbergia sissoo) which is an important source of timber and used in making furniture.

pastoral scenes - Matiari district

The damage to Rais Mureed and its adjoining Khebrani forests has been extensive. The local Bhucha and Khebar communities are poor farmers and use the forest land for grazing purposes. As yet, they are reportedly the only obstacle to the influential persons of Sammon who want the land razed to ground level for agriculture. Recently a woman of the Bhucha community was killed during a police operation in the area and village persons have demanded suo motu notice.

The Rais Mureed forest was earlier spread over 12,000 acres and figures taken till 2008, show that the area had dwindled to just over 2,000 acres. the forest has thus been deprived of nearly 80 million trees spread over 10,000 acres of land!

cultivation - Matiari district

It is sad to see farmers looking at short term benefits rather than long term plans. Perhaps lack of education and specifically, geographical and agricultural knowledge of modern science can be related to this as erosion is imminent if the situation does not improve. The adjoining areas have sandy soil and the forest is the sole protector of the neighbouring crops of wheat, maize and sugar cane. If the forest is destroyed, the sandy soil will not be able to stop the inflow of water during floods and could lead to not only extensive crop damage but also waterlogging in the long run.

The Belo Bachayo committee was initially the lone voice against the tree-slaughter as the local Bhucha community was one of the main affectees. However, now Khebar, Khoso, Rind, Chohan, Sehto and other communities have also joined hands with the Indus Development Organization IDO to urge for an increase in aerial seeding, GIS mapping of the forest region and a reduction in leasing of forest land. In a recent press conference on 18th April 2011, they also urged for the Provincial Government to abide by the orders of the Sindh High court.

It is only to be hoped that environmental agencies and more importantly, the Government looks into this matter seriously before we face another bout of floods during the monsoon season.

One way ticket to the moon?

With stress in the Karachi increasing day by day, and noise pollution being a significant contributor of the same, I for one, wouldn’t be sorry to finally bid adieu to the multicoloured little devils roaming the streets – the rickshaws! The unsilenced silencer and the smoke liberally spewing out of it, straight into one’s already twitching nose is enough to drive one literally speaking – into a pothole. However, economic conditions taken into account, rickshaws are definitely cost
effective.

We now have an alternative in the form of the CNG rickshaw or the ‘green’ rickshaw, which is much kinder on the eardrums with a mere 5% of the sound produced by its predecessor, friendlier for the environment and a boon for commuters. Major city district governments of the country had plans to impose a ban on two stroke rickshaws till the end of December 2007 but these little devils can still be seen around the city at various points.

The Qing Qi is the expanded version of the rickshaw, can always be used to squeeze in more passengers and is quite economical. Till recently, it was more often seen in smaller localities but now it can be seen on main roads in Karachi as well.

One way ticket to the moon? - The Qing Qi or locally termed Chaand Gari (Moon Car)

A word of caution however for the more adventurous, never squeeze in more people than you can fit in normally or you may be in for a very nasty shock. Even more important: NEVER let the driver of the motorcycle that is attached to the seats, get off if the Qing Qi is overloaded.

I and my friends currently hold a personal level record for stuffing nearly 10 people in a single Qing Qi in Lahore beating our earlier one of 5 people in a little yellow rickshaw in Karachi. While the rickshaw suffered no damage apart from several finger pointing instances that did wonders for our combined egos, we barely escaped from the Qing Qi in one piece. Unfortunately for us, the driver of the Qing Qi decided to refill his motorcycle tank with gasoline. He got off, an adventurous friend decided to hang around on the back seat and the next thing we knew, we and the Qing Qi were slowly tilting back towards what could have been a very nasty tumble. We all barely got off in time.

Coming back to the green rickshaws and their efficiency not to mention sturdiness – it will not tilt backwards), currently there are five companies manufacturing these rickshaws in Pakistan under various schemes. Each company manages to manufacture 10 – 15 rickshaws per day. Three companies
manufacture 150 CC rickshaws while the other two manufacture 175 CC and 200 CC rickshaws respectively.

Inside an Indian rickshaw in Delhi

Many rickshaw owners seem to prefer the 200 CC rickshaws to the rest as it has more features. It has 5 foot controlled gears instead of 4 gears and a water cooled body with a radiator which gives it more mileage as it prevents the engine from excess heat. It can be started in a number of ways by either self start or kick start.
This CNG rickshaw is available in the market for approximately Rs. 180,000
while its competitors are cheaper. This includes the amount for the equipment
to run it on diesel for the first 1000 miles.

Various schemes have emerged with the advent of the CNG rickshaws. The President’s Rozgar scheme involves Chinese rickshaws which many do not find capable enough, especially when there is more than one passenger and an upward incline. Similarly, voices have also been raised against exploitation under the Green Fund scheme which allows government officials to buy rickshaws. The Green Punjab Fund provides rickshaws under soft terms and interest free banking scheme.

On 1^st August 2007, the President of All Karachi Taxi & Motor Rickshaw Owners`
Association (KTMRA) unveiled a rickshaw converted from two stroke to four
stroke (CNG) using an old Indian Bajjaj’s four stroke 175 CC engine fixed on
the old Italian rickshaw chassis. This has been termed far more durable. Good for the Indians who have been using the greener versions for a long time now. It is to be hoped that the smoke spewing devils become obsolete soon enough and we move towards a healthier environment for all.

 

Some information on technical points provided by Mehboob Ilahi, CNG rickshaw owner in Karachi.

Qing Qi photo courtesy: http://www.flickr.com/photos/peterhessel/74735926/

Growing together…

I still remember the first time I saw a pea sprout. Out came the root just as the teacher had predicted and the cotton wad on which it had been placed was handed around gingerly to all one by one to see and marvel at. Much of that innocent wonder has been lost to most of us today. A garden is pretty and the flowers … yes, prettier. And that is it.

As life rushes by, daily we race with the clock, never pausing for an instant to look around us. Sadly enough most of what we Pakistani city dwellers do see around is not calming in itself. The eyes see rows after rows of residential areas or shops. Green strips are rare and for the apartment dwellers, the odd plant or two in the balcony is considered ornamental enough. Still rarer is the concept of
working in ones own garden and thus we see maalis bearing the brunt of the equation. Additional work, you think? Maybe yes. But then again, it may be just what the doctor ordered…

The benefits of gardening are so diverse that in several parts of the world, horticulture therapy has been inculcated into clinical practice where it provides relief and hope to patients with all kinds of problems ranging from low mood to the omniscient stress and worry that punctuates most modern lifestyles. More than anything, gardening is what you make it.

Researchers agree that physically the effects of gardening are quite obvious. Forget about paying extra for the gym, as gardening provides one of the best aerobic exercises that give strength and flexibility to the bones and the muscles alike as well as the cardiovascular and respiratory systems. However, care should be taken with regard to posture while lifting heavy objects.

Psychologically speaking, the effects are slower, yet they run deep. In the long run, sleep and appetite can be regulated pretty well by a regular dose of gardening. A routine can be structured around the watering and weeding process that can stimulate the appetite as desired depending on the amount of work done and gift ease in sleeping to the sleepless. The natural rhythm is in more than one way, fine tuned.

A thing of beauty is a joy forever wrote Keats and these oft quoted lines bring every planted bulb to life. Whether it is a lonely heart, a sad one or a merely pensive one, the sight of flora and fauna is soothing to the senses. Poetic sentiment isn’t the only plus point here. The physical work associated with caring for an entire garden is said to release endorphins that in turn alleviate stress. Apart from working in a garden, simply being in one also works wonders for the mood and  stress levels. This effect can be heightened through a water garden that ideally has gently flowing water or at least includes some source of water whether a basin or a pond. The sound of water such as that in water features like fountains and imitation waterfalls stimulates the mental capacities and reduces tension inside a person. Visually too, the same effects are felt but over a longer time duration.

The process can be meditative as well. The sense of here and now it exudes, quietens the ever critical conscious mind as the individual can finally allow himself to simply… be. The innocent wonder comes surging back at the tiniest instances: a new shoot, the sight of bees around the first flower of the season, or even butterflies twirling merrily round the flowerbeds.

Exotic garden in Karachi

Creative potential can be explored too as a constructive outlook can allow the
individual to experiment with various landscapes, lighting conditions and
embellishments. The sense of achievement this brings also builds confidence and
provides on the whole a very healthy outlet for pent up emotions.

Still, a garden or even nature is far from being picture perfect all the time. Buds wilt, plants die, and entire gardens are destroyed by pests, stray animals, heavy
rain or the burning sun. The farsighted gardener often recycles dead leaves and
plants as compost in the gardening sphere and life goes on. Gardening then, for
the regulars acts as a microcosmic world, analogous to the one outside but far
safer. The temperament of a gardener in the long run becomes peaceful and
positive – from one season to the next, as the mind tends to dwell more on what
will grow, while enjoying the present and respecting the past.

Horticulture therapy has been in practice for quite a few decades now but its beginnings can be traced back to the time of the ancient Greek physician Asclepius who prescribed rest near streams and shady woods as treatment for most illnesses. Dr Benjamin Rush, the Father of American Psychiatry, in the 19^th century called gardens curative for people who were emotionally disturbed. Yet, it was the rehabilitation centres emerging in the 1950s that made horticulture therapy popular. In Pakistan, its practice is not yet structured, nor indeed is it known by this name, but individuals have made efforts on their own to involve the elderly, the emotionally disturbed and the mentally challenged in ‘activities’ involving gardening. In its essence, horticulture therapy involves guiding individuals with various emotional issues in their lives towards a better future by empowering them in all phases of the horticulture process from propagation to selling products as a form of satisfaction. This may be internal, allowing for enjoyment of the produce by the person and his family or external through monetary benefits.

Different emotional states require different kinds of stimulation and at different
levels. For those feeling low, sitting in a garden without flowers may be
beneficial to some extent, but not as beneficial as sitting in one with flowers. For the mentally challenged or for those with sensory disabilities, especially children who are intended to work with plants, it is essential that plants are planted for their variations of texture or colour or fragrance rather than the price tag that comes with them. Variations provide a richness of experience unparalleled by mere human toys. Using the bare hands to plant, weed or dig in, provides a sense of purpose and fulfilment when small goals are met and merge into larger ones.

For those with motor disabilities gardening can be made easier by raising the beds at least two feet from the ground and making paths between them broader so that manoeuvring becomes easier.

On an individual level, each of us is as responsible for our own emotional health as for that of our families. Living in and loving a garden, whether it is spread over acres or is restricted to a balcony, has its rewards that can not be judged lightly. With the alarming rate of emotional disturbance amongst many issues that is spreading rapidly in our country, a healthy, constructive activity acts as a
panacea and in the long run, helps us grow… together.

KETI BUNDER – TOWARDS EXTINCTION?

Keti Bunder is a small port town and fishing harbour situated 90 km (55 miles) east of Karachi. It lies at the confluence of the Hajamro and Tursian creeks at a distance of 7  km (4 miles) from the Arabian sea.

The estuary region mangrove skyline

Its significance lies chiefly in its geographical bearings which place it in a position suitable for use as an important port for Pakistan if properly developed.

In 1864 A.D., Keti Bunder was closed due to the closure of the branch of Indus on which it was located. History threatens repetition and Keti Bunder may soon become a name of  the past – its Fate being similar to Lari Bunder close to Thatta and Kharakbandar on the confluence of the Habb river and Arabian Sea, both of which were choked with silt during the early 18th century. Navigation may soon become difficult if not downright impossible, endangering the livelihood of the fishermen, who have already been forced to move thrice as the Arabian sea encroaches and the Indus River slowly and surely changes course.

Ecologically, the site holds its own. The wetlands of Keti Bunder North and Keti Bunder South with areas of 8948 ha and 23046 ha respectively, rank amongst important  protected areas according to the Sindh Wildlife Department.

However, to date, the area has mostly met with neglect by both internal and external  sources:

• The Keti Bunder Project agreement between a Hong Kong based company and the  government was scrapped on June 24, 1997, just 2 years after its initiation, after a cost-benefit analysis by Pakistani officials and lack of physical development by the foreigners. If completed as planned, in 2001, the project would have included a 5280 MW electric plant, a port complex, an industrial zone between Thatta and Jamshoro and jobs for an estimated 7000 people.
• The locals of Keti Bunder suffer in silence while ecological destruction continues  and natural disasters such as droughts and more recently, floods. In November  1993, a cyclone hitting the coast, created havoc in the area due to the absence of mangroves, while nearby Shah Bunder was saved by its mangrove forest.
• Public services are scarce. The Rural Health Centre lies in a state of half hearted  maintenance having no doctors or lady health visitors.
• Literacy figures are low – only 21% males and 3% females are literate.

NGOs and public welfare organizations provide some hope:

•  The World Bank IDA funded Pakistan Poverty Alleviation Fund (PPAF) with Aga Khan Planning and Building Services is working to provide access to clean drinking water by water filtration, is installing household latrines and thanks to its  services, many village roads are now paved.
• WWF Pakistan’s coastal project aims to achieve sustainable use of the ecosystem on which the livelihood of the people depends.

Much more needs to be done for the area and the people, especially from an environmental point of view to keep it inhabitable. Mangroves have almost disappeared and the once lush rice fields are legends already. If the ecosystem is improperly cared for,  it will mutilate this limb of the Indus and have widespread repercussions on the surrounding area in years to come.