MY RELATIONSHIP WITH 'THE OTHER'

My relationship with 'THE other'

A relationship is normally viewed as a connection between two individuals or persons. It can be independent or dependant. The persons involved may be groups, people or congregations etc. When the persons are involved it is called interpersonal relationship. People involved in a relationship tend to influence each other, share their thoughts and feelings, and engage in activities together. Because of this interdependence, things change or  at least have some kind of impact on the other. If this does not happen then, that relation is shallow or can be said to lack some basic aspects. 

In the nature, we find several kinds of relationship. Let’s analyze them whether they have anything to offer us.  

Various Kinds of Relationships in the Nature           

a.  Neutralism: describes the relationship between two species which interact but do not affect each   other. My relationship with my neighbor does not have any effect. A kind of self centered relationship. I am Ok and you are Ok, no more than this. No extra effort to know the other. ‘Going extra’ implies, some responsibilities which ‘I don’t like.’

b.      Amensalism:  Amensalism is a relationship in which a product of one organism has a negative effect on another organism. An example could be when a sheep or cattle makes trails in grass that they trample on, and without realizing, they are killing the grass. Examples of bacterial interference: - The inhibition of growth, for example the attine ants (ants Belonging to a New World tribe) are able to take advantage of an amensalistic relationship between an Actinomycete and the parasitic fungi Escovopsis. Is my charterer or my way of life causing harm or destroying the life of others?  This kind of relationship lead us to  Social Sin.

c.      Necrocism or Synnecrocism: is a particular case in which the interaction is so mutually detrimental that it results in death. This can be the Drug addiction, alcoholism, Internet surfing, sexual aberration etc. Again, One need to think that what kind of relationship one is offering to the other – ‘life-relation’ or ‘death-relation.’

d.      Antagonism: In antagonistic interactions one species benefits at the expense of another Most of our business relationships can be grouped under this category.  

e.   Symbiotic Relationship:  Like Lichen – Algae and Fungus / this is Mutual Relationship. Both get enrichment. This is a healthy relationship. But still, it is not perfect one.  Observe the Law of the Lord (for your own good) and you will be the children of God. God gives us the power to be his children.

f.   Agapeic Relationship (I – Thou relationship): A total self surrender to God, without any reservations, any demands, and any benefits. You receive the benefit freely as you get, but don’t boast of it. As you get, share with others. Thank the one who gave you.

The last relationship seldom found in the nature. In my scientific study, I never come across a better relationship than symbiotic relation. But still, it is incomplete as it involves some sort of selfishness. In higher animals like Chimpanzees there is a sense of belongingness to the other where, the weaker ones totally surrender the stronger one. Or at least the child tightly clings on to the mother. It is here, I draw the sixth kind of relationship. Therefore, what I feel is, there is a need for us conscious human beings to transcend beyond previous five kinds of relationships exercised by unconscious beings.

KARMA FEAST: An Important Feast of Tribals of Chotanagpur

KARMA FEAST SOME LIGHTS....

Blessed Mother Teresa Adivasi Academy celebrated KARAM FESTIVAL on 17th September, 2011 at Papal Seminary. The celebration started with bringing Karam branch through procession, followed by puja by the Pahan at the beautiful Danda Katta picture. This was an occasion to learn the tribal culture and practice to all the students of different region.  As the ceremony was in progress, the master of the ceremony explained the significance of this Harvest feast. 

DANDA KATTA PICTURE

DANDAKATTA PICTURE

PAHAN (PRIEST) PERFORMING PUJA

AFTER THE PUJA

For the details on the significance of the feast of Karam kindly see the link.

THE PARADOX OF LIFE

THE PARADOX OF LIFE 

We say India is corrupt; but don’t say, ‘I am the most corrupt’

We say our politicians are bad; but don’t say, ‘it is my mistake’

We say our system is worse; but don’t say, ‘mine is still worst’

We say our PDS do not care the poor; but don’t say, ‘neither do I’

We say our worship pattern is antidoxy; but don’t say, ‘I just claim to be orthodoxy’

We follow, not being unique but the crowd;

For it has no face or we fear for our face

We live within the paradox, the dos and don’ts;

Between love and hate, manage and mismanage

Yes, life is a paradox, a Pandora box:

Moves but doesn’t; sees but doesn’t, inspires but doesn’t…

So, why not live differently as for today and just now?

For, today is the promised but not cancelled one.

Follow, not by criticizing, but being criticized;

Not by destroying, but being built,

Not by depreciating, but by appreciating.

                        So let’s be different today:

If you run, now walk; if you walk, now run

If you’re tempered, be calm; if you are calm, be tempered

If you’re big dealer, talker, taker, conqueror, be the contrary

Just for today and now

For whereof you speak, thereof you keep shut

Whereof you keep shut, thereof you at least murmur

Fr. Raju Felix Crasta

ONAM celebrations

T

he feast of ONAM is a state festival of Kerala. It is celebrated by all the Malayalees across the world. It is a feast of Joy, Prosperity, Unity and Harmony. Irrespective of the caste, creed and religion the feast is celebrated. The beautiful flower arrangements (Pukalam), Boat race, traditional food habits are special on this day.

Basically, Onam is a harvest festival. It lasts from four to ten days. It falls somewhere towards the end of August and beginning of September according to the Gregorian Calendar. The first month of Malayalam (kolla varsham) is called 'Chingam' which sets the festal tone.  So far, the rain has brought good tidings and the spring will bring better prosperity. However, the feast has mythical significance.

The word ‘Onam’ or ‘Thiruvonam’ is derived from the Sanskrit word ‘Shravanam.’ Thiruonam is one among the 27 nakshatras or constellations and in Sanskrit ‘Thiruvonam’ is known as ‘Shravanam.’ The passage of time and local language usage saw the word Shravanam becoming Onam. The word ‘Thiru’ is used to address auspicious places and activities. The word Maveli or Mahabali means the Great (maha) Sacrifice (Bali). Onam is a commemoration of the great sacrifice of the king Maveli or Mahabali.

The Legend

A

t the back of this feast, there is a myth involved. According to the Legend, there was a King called Mahabali who was very generous, kind, loving and caring his people. In his kingdom, there weren't any untoward activities, no theft, no corruption, and no immorality. People lived a happy life. People had access to the King at any time. As the fame of this king spread, the goddess Aditi pleaded Lord Vishnu to test this King. So Vishnu incarnates in the form of a dwarf Brahmin boy, called Vamana, and begs for favour. The generous king replies, “Ask anything you want and I will give it to you.” Vamana asked for a small plot of land enough to keep his foot thrice. The King agreed. Now Vamana grew in size and started measuring the land. From the first measure of a foot, he covered the whole earth, with the second the whole of Heaven. Left no place to measure the third foot, Vamana asked the place to keep the third one. The King realizing who it was, says, “Lord, keep over my head.” And with this, the King was pushed to the abyss (patala). But the Lord upon doing so, blessed the King for his generosity saying, “You can visit once a year to visit your people.” The Onam Celebration is the commemoration of the ‘revisit’ of Mahabali to the god’s own country (Kerala). 

Critique

   1. Onam is a sign of the coming of the Kingdom of God:  Jesus speaks about the Kingdom of God where peace, harmony, brotherhood, equality, morality and justice reigns. Such was the Kingdom of God. The Mahabali’s return symbolizes that divine kingdom.

    2. Onam is a Cultural Feast: Every culture has something unique to offer, bring people together. For the North Indians, it is Dassara or Durga Puja, for tribals of Chotanagpur it is Karam, for the Maharashtrians it is Ganeshosthsava, for the Andhra and Telangana people it is Ugadi, and similarly, for the Malayalese it is Onam. They exhibit their culture, their traditional food habits, their traditional practices like boat race, flower arrangement (pukala), Thiruvadira kali, puli dance etc.

   3. Onam is a Harvest Feast: It is a duty of every human being to thank the Lord for the good produce in the field. Good produce is a blessing indeed. As in every culture, so too Onam is a harvest feast.

   4. Onam is a Reminder of the Controversy between Dravidian-Aryan Supremacy: In the above myth, the King Mahabali is not a divine king, rather he is an Asura, a demon king. The  Brahmin boy, ‘Vamana,’ represents a divine being. According to the ancient tradition, Aryans are known as the high-class people of the society who only have access to read scripture, to rule over the people, etc. On the other hand, the Dravidians who were the original inhabitants were considered asuras or non-divine. Thus, the myth shows the supremacy of Aryans over the Dravidians. Some people also have contra views regarding this. Equally, there are different versions of myths in circulation today. Dalits read this myth from their point of view(for example, Jyothirao Phule). Whatever be the case, the feast reminds us of the supremacy of one over the other which should be shunned in any way to establish peace and equanimity.

  5. Onam myth leads us to a corrupt-free nation: Just as a divine being Vamana pushes the Mahabali to the abyss, so too every a corrupt person should be pushed to the abyss. We need to condemn all the corrupt people who ruin the heritage of the democratic country and make the country a prosperous, socialistic, and democratic.

Vamana Pushing Mahabali to Pathala

Floral Arrangement (Pukalam) made in JDV, Pune 2019

Ready for the Onam Sadya, the delicious vegetarian meal

Fr. Raju Felix Crasta

ARE ALL THE POOR, ‘POOR’?

There are three kinds of poor people in our society depending on the option they have in their day-today life.

1.      No Option

2.      Less Option

3.      Multi Option

N

o Option: These are the people who do not have anything extra in their life. In simple language we can term this people as ‘rub the ten fingers and lick the five fingers.’ Only if they work, they can have something to fill their stomach, something to cover their body and shelter their bedding. ‘No work – No Food’ seems to be their policy. Not that they cannot do hard work, they do it. Simply because, they are ‘thrown’ into such existence. May be the political situation, social stratification or situational condition is the cause of their plight. The people dying of hunger in African countries and in the rural and villages of India can be the examples.

If at all any little “donation” made by such people, it is worth lakhs of rupees which a rich man has given. During the Tsunami time, people were collecting funds to re-establish the affected people. In one of such collections, a tribal poor woman, may be in her late sixties comes forward and puts five rupee coin in the box telling, “Beta, mere paas keval itna hi hain.”  I tell you, “She gave her everything through that coin”. It is not less than a ‘Widow’s mite.” Mother Teresa once rejected the offer of lakhs of rupees from a rich merchant, just because she loved the ‘no option’ people, just because such people cannot give you anything in return, not even a ‘thank you.’

L

ess Option: These are the people who have something to substitute for a certain duration of their life if deprived of work. In other words, even if they are not working for few days, they can survive for few days, because they have ‘learnt the art of saving.’ However, their saving is so meager that it is really the savings which is the result of tightening their waist sash. When a sudden financial crisis arises in their own life or in the life of people who depend on them, they have nowhere to go, but to count the endless stars in the sky. Such are the people, who commit in UP, Rajasthan, Madhya Pradesh and elsewhere in our country who commit suicide when they fail in their crops, when epidemic spreads in their family.

M

ulti Option: These are the people whom the Booker winning author Arundhati Roy spoke about, ‘Poverty at the time of Plenty.’ They have multi-options in their life. Either, they will be fed like ‘Big Belly Uncle Sam’ but act as if they are ‘hasthipanjara’ (only bones) in a museum.   They will be having bank balance, or their family members may be in a well to do position, yet ‘go hungry.’ However, the greater crisis, they too collapse;  such as, Bypass surgery of their children, Chronic illness like Cancer which needs lakhs of rupees for the treatment.  It is here they need assistance or else they don’t deserve to be helped.  For me, it is nothing but a paradox.

Coming to the discussion on poor, everybody wants to help the poor. May be with their own ideologies of helping. I am not against it. But I am concerned about the target group one wants to help. Rabindranath Tagore rightly pointed out in his Gitanjali which implies, ‘Stop counting the beads you missionaries…, whose God are you worshiping?’ Having known the strata of poor people, whom are we serving? Is our target group ‘No Option’ people, ‘Less Option’ people or ‘multi option’ people?

People come with cheques of donations with an intention to get tax exemption. Such people aim at the third level of poor people. They earn lakhs of rupees per month or annum and spend not even 1% for the charity. Can this be called a charity? On the other hand, Some people want to organize conscientizing programs for the poor people. Whom are they target for? Is it the Lowest grade of poor people or the middle class poor people? Often it is ‘Less Option’ people. Our sermons to whom it is addressed? Is it privileged or under-privileged? Our writings, media to whom it is addressed? We need a new thinking, new way of looking at the reality, maybe we need to ‘reframe’ ourselves.