“If you can’t feed a hundred people, then feed just one.”
– Mother Teresa
Born in 1981, Narayanan Krishnan, a former award-winning chef hails from Madurai, Tamilnadu, India.
In 2002, while working at Taj Hotels, Bengaluru, India, he secured a job as a chef in a five-star hotel in Switzerland. Before heading for Europe, he went to his birthplace to see his parents. There, on his way to a temple, he saw a distressing scene. Narayanan recalls:
“I saw a very old man, literally eating his own human waste out of hunger. I went to the nearby hotel and asked them what was available. They had idli [rice cake], which I bought and gave to the old man. Believe me, I had never seen a person eating so fast, ever. As he ate the food, his eyes were filled with tears. Those were the tears of happiness.”
Narayanan forfeited the job in Switzerland. From June 2002 onwards, using his savings of about $2500, he started distributing around 30 food packets a day for the destitute in and around Madurai City.
Narayanan Krishnan action reminds me of an incident in the Gospel of Mark:
Looking at the man, Jesus felt genuine love for him. “There is still one thing you haven’t done,” he told him. “Go and sell all your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me.” (Mark 10:21)
In 2003, Narayanan Krishnan founded the nonprofit Akshaya Trust. In Sanskrit, Akshaya means “non-depleting.” In Hindu mythology, Goddess Annapoorani fed the hungry with the never depleting “Akshaya bowl”. Krishnan said that he chose the name Akshaya “to signify that human compassion should never decay or perish … The spirit of helping others must prevail forever.”
Narayanan Krishnan wakes up every day at 4 am and with his team, prepares a simple hot meal. After loading the cooked food in a donated van, the team goes out to feed around 400 destitute, mentally disabled, and elderly people in Madurai. He provides them breakfast, lunch and dinner.
Narayanan Krishnan shaves a destitute.
He not only feeds the needy, he has also acquired the skills of a barber. With the comb, scissors and razor he carries along with him, he cuts hair and shaves those he serves, transforming them into dignified persona. Krishnan says:
“I cut their hair, I give them a shave, I give them a bath. For them to feel, psychologically, that they are also human beings, that there are people to care for them, that they have a hand to hold, and a hope to live. Food is one part, and love is another part. So, the food will give them physical nutrition, and the love and affection which you show will give them mental nutrition.”
Narayanan Krishnan, born into the Brahmin caste says:
“Brahmins are not supposed to touch these people, clean these people, hug these people, feed these people. Everybody has got 5.5 liters of blood. I am just a human being. For me, everybody is the same. “
Many destitute people do not know their names or where they come from. Some, because of their conditions, are paranoid and hostile. They do not beg, ask for help or offer thanks. Even then, their attitude only helps strengthen Krishnan’s steadfast resolve to help them.
“The panic, suffering of the human hunger is the driving force in me and my team members of Akshaya,” he said. “I get this energy from the people. The food which I cook … the enjoyment which they get is the energy. I see the soul. I want to save my people.”
In 2010, Narayanan Krishnan was in “CNN heroes 2010″ list. He was selected among the top 10 out of 10,000 nominations from more than 100 countries.
Narayanan Krishnan summarizes his goal:
“What is the ultimate purpose of life? It is to give! Start giving. See the joy in giving.“
According to the Christian canonical gospels, Jesus Christ fasted for 40 days in the desert, where he encountered the temptations by Satan. So, the solemn religious observance of Lent originated as a mirroring this event. Hence, Christians fast 40 days as preparation for the Easter Sunday, the day of the resurrection of Christ. In Latin, Lent is referred to by the term Quadragesima (meaning “fortieth”), in reference to the fortieth day before Easter.
Today is Ash Wednesday, a day of fasting. In Western Christianity, it marks the start of the 40-day period of fasting, the first day in the season of Lent.
Ash Wednesday derives its name from the practice of blessing the ashes made from palm branches that were blessed on Palm Sunday of the previous year, and placing them ceremonially on the heads of the participants. The Ash is either sprinkled over their heads or more often a visible cross is marked on their foreheads to the accompaniment of the words “
Ash Wednesday derives its name from the practice of blessing the ashes made from palm branches that were blessed on Palm Sunday of the previous year, and placing them ceremonially on the heads of the participants. The Ash is either sprinkled over their heads or more often a visible cross is marked on their foreheads to the accompaniment of the words “Repent, and believe in the Gospel” or “Remember that you are dust, and to dust you shall return” based on Genesis 3:19
By the sweat of your brow you shall eat bread, Until you return to the ground, from which you were taken; For you are dust, and to dust you shall return.
In Western Christianity, during Lent, every Sunday is regarded as a feast day to commemorate the resurrection of Jesus Christ on a Sunday, and so fasting is considered inappropriate on that day. And so, Christians fast from Monday to Saturday (6 days) for 6 weeks and from Wednesday to Saturday (4 days) in the preceding week, thus making up the number of 40 days.
Many Western Christians, including Catholics, Lutherans, Methodists, Anglicans, and Presbyterians observe Ash Wednesday. However, not all Catholics observe Ash Wednesday. Eastern Catholic Churches, do not count Holy Week as part of Lent, and they begin the penitential season on Monday before Ash Wednesday called the Clean Monday. Catholics following the Ambrosian Rite begin it on the First Sunday in Lent.
Throughout the Latin Church, the Syro-Malabar Catholic Church and in the Maronite Catholic Church, the Ashes are blessed and ceremonially distributed at the start of Lent. In the Catholic Ambrosian Rite, this is done at the end of Sunday Mass or on the following day.
Here is today’s reading in the Church for Ash Wednesday. It is the continuation of the sermon on the mount. Jesus warns against doing good in order to be seen and gives three examples. In each, the conduct of the hypocrites is contrasted with that demanded of the disciples.
Teaching about Alms-giving
[But] take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father.
When you give alms, do not blow a trumpet before you, as the hypocrites do in the synagogues and in the streets to win the praise of others. Amen, I say to you, they have received their reward.
But when you give alms, do not let your left hand know what your right is doing, so that your almsgiving may be secret. And your Father who sees in secret will repay you.
– (Mathew 6: 1-4)
Teaching about Prayer
When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and on street corners so that others may see them. Amen, I say to you, they have received their reward.
But when you pray, go to your inner room, close the door, and pray to your Father in secret. And your Father who sees in secret will repay you.
In praying, do not babble like the pagans, who think that they will be heard because of their many words.
Do not be like them. Your Father knows what you need before you ask him.
“This is how you are to pray:
Our Father in heaven,
hallowed be your name,
your kingdom come,
your will be done,
on earth as in heaven.
Give us today our daily bread;
and forgive us our debts,
as we forgive our debtors;
and do not subject us to the final test,
but deliver us from the evil one.
If you forgive others their transgressions, your heavenly Father will forgive you. But if you do not forgive others, neither will your Father forgive your transgressions.
– Matthew 6:5–15
Teaching about Fasting
When you fast, do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to others to be fasting. Amen, I say to you, they have received their reward.
But when you fast, anoint your head and wash your face, so that you may not appear to be fasting, except to your Father who is hidden. And your Father who sees what is hidden will repay you.
In this video clip we see five acts of kindness by strangers lending a helping hand.
Simple acts of kindness such as these are sure to bring a smile on the face of the persons being helped. Don’t you think that undemanding acts of kindness are sure to brighten the world we live in just a wee bit more?
Judging and condemning others, is an easy task. We come to conclusions based on our observations and interactions with others. Most of us label the people around us: “He’s an idiot”, “She’s a slut”, “He’s an oaf”, etc., etc.
But who are we to pass judgment? What rights do we have to appraise others.
This brings to my mind two sayings In Tamil:
“இன்னது மெய் இன்னது பொய் என்று யார் சொல்லலாம்?”
(Transliteration: innathu mei, innathu poi endru yaar sollalaam?) meaning “Who can tell which is true and which is false?”
“கண்ணாலே காண்பதும் பொய், காதாலே கேட்பதும் பொய், தீர விசாரிப்பதே மெய்..”
(Transliteration: kannaalae kaanbathum poi, kaathaalae kaetpathum poi, theera visaaripathae mei.) meaning “the eye can lie, the ear can lie, best is to investige thoroughly.”
Hence, we must investigate thoroughly before passing on our judgment and condemning others. Also, we must as well learn to forgive those who displease us.
All of us have a right to our justified anger. Though psychologists tell us that “anger is a human emotion that is completely normal and generally healthy” doesn’t mean that we have the right to take that anger out on our loved ones, friends, neighbors, or any other human being or living creature.
Forgiving is just not an attitude. It involves using our will and intellect to forgive and forget. We should not wait for the feeling to forgive come to us; because that may never happen. And, if you find it difficult to forgive, then pray to God and ask Him for the grace to forgive.
Martin Luther King Jr., said:
“First, we must develop and maintain the capacity to forgive. He who is devoid of the power to forgive is devoid of the power to love… Returning hate for hate multiplies hate, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that.”
Giving is a spiritual practice and has a spiritual value. All the major religions of the world teach their followers to give, to provide for the poor and the needy.
The pali word ‘dāna‘ and the Sanskrit word ‘daan‘ mean giving or generosity. In Hinduism and Buddhism, it is also used to mean the practice of cultivating generosity.
For the Hindus there are five important points to keep in mind.
Give with the heart not with the head.
Give with Joy, not reluctantly.
Give only that is useful to the other person, not rubbish.
Give without expecting anything in return. There should be no give and take.
Give with humility, love and compassion, not with pride or arrogance .
For the Buddhists,
Giving (dāna) as a formal religious act has the effect of purifying and transforming the mind of the giver.
Generosity developed through giving leads to being reborn in happy states and the availability of material wealth. Conversely, lack of giving leads to unhappy states and poverty.
Giving without seeking anything in return leads to greater spiritual wealth. Moreover, it reduces the acquisitive impulses that ultimately lead to continued dukkha (sorrow).
In Judaism, traditional Jews give at least ten percent of their income to charity and their homes commonly have a pushke, a box for routinely collecting coins for the needy. Jewish youths continually go door-to-door collecting cash and sundry for various worthy causes. A standard mourner’s prayer includes a statement that the mourner will make a donation to charity in memory of the deceased.
Zakat or alms-giving is the third pillar of the five pillars of Islam. It is the practice of charitable giving by the followers of prophet Muhammad based on accumulated wealth. It is obligatory for all who are able to do so. It is considered to be a personal responsibility for Muslims to ease economic hardship for others and eliminate inequality. Zakat consists of spending 2.5% of one’s wealth for the benefit of the poor or needy. A Muslim rather than to achieve additional divine reward may also donate more as an act of voluntary charity (sadaqah).
True Christians ought to follow the wisdom of Jesus. He said to his disciples:
“Be merciful, just as your Father is merciful.”
“Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven.
Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap. For the measure with which you measure will in return be measured out to you.” — Luke 6:36-38
Why do you notice the splinter in your brother’s eye, but do not perceive the wooden beam in your own?
How can you say to your brother, ‘Brother, let me remove that splinter in your eye,’ when you do not even notice the wooden beam in your own eye? You hypocrite! Remove the wooden beam from your eye first; then you will see clearly to remove the splinter in your brother’s eye. — Luke 6:41-42
If you ask me to name two good men who stood for the rights of their fellow beings in the last century and made a mark in the history of humanity, I would immediately say: “Mahatma Gandhi and Martin Luther King, Jr.”
These two passionately devoted men with dreams and visions inspired their people using nonviolent civil disobedience based on their respective religious beliefs.
Mahatma Gandhi called all Indians to break free from the yoke of the British rule and Martin Luther King mobilized his fellow Afro-Americans, who still languished in all the corners of American society and found themselves in exile in their own land, to break free from the shackles of the invisible, but existing slavery.
Four weeks after returning from India, King prepared a draft for an article titled “My trip to India,” April 1959. Ebony magazine published it under the title “My Trip to the Land of Gandhi“.
In that article King notes that Gandhi’s spirit was still alive, though “some of his disciples have misgivings about this when… they look around and find nobody today who comes near the stature of the Mahatma.” Lamenting India’s pervasive economic inequalities, King observes that “the bourgeoise– white, black or brown – behaves about the same the world over,” and he calls upon the West to aid India’s development “in a spirit of international brotherhood, not national selfishness.”
I admit that until the early 1960s, I was not a fan of Martin Luther King, Jr., mainly because I did not know much about him, or I might even say misinformed.
After hearing Martin Luther King’s famous “I Have a Dream” speech, at the “March on Washington for Jobs and Freedom” on August 28 1963, delivered from the steps of the Lincoln Memorial to a crowd of 200,000 civil rights protesters, I realized how truly a great man and a gifted leader he was. He began his speech with:
“I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago a great American in whose symbolic shadow we stand today signed the Emancipation Proclamation. This momentous decree is a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity. But 100 years later the Negro still is not free. One hundred years later the life of the Negro is still badly crippled by the manacles of segregation and the chains of discrimination. One hundred years later the Negro lives on a lonely island of poverty in the midst of a vast ocean of materia1 prosperity. One hundred years later the Negro is still languished in the corners of American society and finds himself in exile in his own land. So we’ve come here today to dramatize a shameful condition. …“
I was spellbound. His soaring close: “Free at last, Free at last, Great God almighty, We are free at last,” still resonates even today and inspires those who follow his dream.
Here is the full text of his speech “I Have a Dream“:
“I HAVE A DREAM…“
(Copyright 1963, MARTIN LUTHER KING JR.)
Speech by the Rev. MAXTIN LUTHER KING
At the “March on Washington”
I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago a great American in whose symbolic shadow we stand today signed the Emancipation Proclamation. This momentous decree is a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity. But 100 years later the Negro still is not free. One hundred years later the life of the Negro is still badly crippled by the manacles of segregation and the chains of discrimination. One hundred years later the Negro lives on a lonely island of poverty in the midst of a vast ocean of materia1 prosperity. One hundred years later the Negro is still languished in the corners of American society and finds himself in exile in his own land. So we’ve come here today to dramatize a shameful condition.
In a sense we’ve come to our nation’s capital to cash a check. When the architects of our Republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men—yes, black men as well as white men—would be guaranteed the inalienable rights of life, liberty and the pursuit of happiness. It is obvious today that America has defaulted on this promissory note insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked “insufficient funds.”
But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. So we’ve come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.
We have also come to this hallowed spot to remind America of the fierce urgency of now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksands of racial injustice to the solid rock of brotherhood.
Now is the time to make justice a reality for all of God’s children. It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro’s legitimate discontent will not pass until there is an invigorating autumn of freedom and equality — 1963 is not an end but a beginning. Those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual.
There will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright days of justice emerge. And that is something that I must say to my people who stand on the worn threshold which leads into the palace of justice. In the process of gaining our rightful place we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.
We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protests to degenerate into physical violence. Again and again we must rise to the majestic heights of meeting physical force with soul force. The marvelous new militancy which has engulfed the Negro community must not lead us to distrust all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny.
They have come to realize that their freedom is inextricably bound to our freedom. We cannot walk alone. And as we walk we must make the pledge that we shall always march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, “When will you be satisfied?” We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality.
We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities.
We cannot be satisfied as long as the Negro’s basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their adulthood and robbed of their dignity by signs stating “For Whites Only.”
We cannot be satisfied as long as the Negro in Mississippi cannot vote and the Negro in New York believes he has nothing for which to vote.
No, no, we are not satisfied, and we will not be satisfied until justice rolls down like waters and righteousness like a mighty stream.
I am not unmindful that some of you have come here out of great trials and tribulation. Some of you have come fresh from narrow jail cells. Some of you have come from areas where your quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering.
Continue to work with the faith that unearned suffering is redemptive. Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go hack to Louisiana, go back to the slums and ghettos of our Northern cities, knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair.
I say to you today, my friends, though, even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream. I have a dream that one day this nation will rise up, live out the true meaning of its creed: “We hold these truths to be self-evident, that all men are created equal.”
I have a dream that one day on the red hills of Georgia sons of former slaves and the sons of former slave-owners will be able to sit down together at the table of brotherhood. I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character. I have a dream … I have a dream that one day in Alabama, with its vicious racists, with its governor having his lips dripping with the words of interposition and nullification, one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.
I have a dream today … I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low. The rough places will be made plain, and the crooked places will be made straight. And the glory of the Lord shall be revealed, and all flesh shall see it together. This is our hope. This is the faith that I go back to the South with. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.
This will be the day when all of God’s children will be able to sing with new meaning. “My country, ‘tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the pilgrim’s pride, from every mountainside, let freedom ring.” And if America is to be a great nation, this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania. Let freedom ring from the snowcapped Rockies of Colorado. Let freedom ring from the curvaceous slopes of California.
But not only that. Let freedom ring from Stone Mountain of Georgia. Let freedom ring from Lookout Mountain of Tennessee. Let freedom ring from every hill and molehill of Mississippi, from every mountainside. Let freedom ring …
When we allow freedom to ring – when we let it ring from every city and every hamlet, from every state and every city, we will be able to speed up that day when all of God’s children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, “Free at last, Free at last, Great God almighty, We are free at last.“
When he had said this, Jesus went out with his disciples across the Kidron valley to where there was a garden, into which he and his disciples entered.
Judas his betrayer also knew the place, because Jesus had often met there with his disciples. So Judas got a band of soldiers and guards from the chief priests and the Pharisees and went there with lanterns, torches, and weapons.
Jesus, knowing everything that was going to happen to him, went out and said to them, “Whom are you looking for?”
They answered him, “Jesus the Nazorean.”
He said to them, “I AM.”
Judas his betrayer was also with them. When he said to them, “I AM,” they turned away and fell to the ground.
So he again asked them, “Whom are you looking for?”
They said, “Jesus the Nazorean.”
Jesus answered, “I told you that I AM. So if you are looking for me, let these men go.”
This was to fulfill what he had said, “I have not lost any of those you gave me.”
Then Simon Peter, who had a sword, drew it, struck the high priest’s slave, and cut off his right ear. The slave’s name was Malchus.
Jesus said to Peter, “Put your sword into its scabbard. Shall I not drink the cup that the Father gave me?”
So the band of soldiers, the tribune, and the Jewish guards seized Jesus, bound him, and brought him to Annas first. He was the father-in-law of Caiaphas, who was high priest that year. It was Caiaphas who had counseled the Jews that it was better that one man should die rather than the people.
Simon Peter and another disciple followed Jesus. Now the other disciple was known to the high priest, and he entered the courtyard of the high priest with Jesus. But Peter stood at the gate outside. So the other disciple, the acquaintance of the high priest, went out and spoke to the gatekeeper and brought Peter in.
Then the maid who was the gatekeeper said to Peter, “You are not one of this man’s disciples, are you?”
He said, “I am not.”
Now the slaves and the guards were standing around a charcoal fire that they had made, because it was cold, and were warming themselves. Peter was also standing there keeping warm.
The high priest questioned Jesus about his disciples and about his doctrine.
Jesus answered him, “I have spoken publicly to the world. I have always taught in a synagogue or in the temple area where all the Jews gather, and in secret I have said nothing. Why ask me? Ask those who heard me what I said to them. They know what I said.”
When he had said this, one of the temple guards standing there struck Jesus and said, “Is this the way you answer the high priest?”
Jesus answered him, “If I have spoken wrongly, testify to the wrong; but if I have spoken rightly, why do you strike me?”
Then Annas sent him bound to Caiaphas the high priest.
Now Simon Peter was standing there keeping warm. And they said to him, “You are not one of his disciples, are you?”
He denied it and said, “I am not.”
One of the slaves of the high priest, a relative of the one whose ear Peter had cut off, said, “Didn’t I see you in the garden with him?”
Again Peter denied it. And immediately the cock crowed.
The Trial before Pilate
Then they brought Jesus from Caiaphas to the praetorium. It was morning. And they themselves did not enter the praetorium, in order not to be defiled so that they could eat the Passover.
So Pilate came out to them and said, “What charge do you bring [against] this man?”
They answered and said to him, “If he were not a criminal, we would not have handed him over to you.”
At this, Pilate said to them, “Take him yourselves, and judge him according to your law.”
The Jews answered him, “We do not have the right to execute anyone,” in order that the word of Jesus might be fulfilled that he said indicating the kind of death he would die.
So Pilate went back into the praetorium and summoned Jesus and said to him, “Are you the King of the Jews?”
Jesus answered, “Do you say this on your own or have others told you about me?”
Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?”
Jesus answered, “My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants [would] be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here.”
So Pilate said to him, “Then you are a king?”
Jesus answered, “You say I am a king. For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”
Pilate said to him, “What is truth?”
When he had said this, he again went out to the Jews and said to them, “I find no guilt in him. But you have a custom that I release one prisoner to you at Passover.* Do you want me to release to you the King of the Jews?”
They cried out again, “Not this one but Barabbas!”
Now Barabbas was a revolutionary.
Then Pilate took Jesus and had him scourged. And the soldiers wove a crown out of thorns and placed it on his head, and clothed him in a purple cloak, and they came to him and said, “Hail, King of the Jews!” And they struck him repeatedly.
Once more Pilate went out and said to them, “Look, I am bringing him out to you, so that you may know that I find no guilt in him.”
So Jesus came out, wearing the crown of thorns and the purple cloak.
And he said to them, “Behold, the man!”
When the chief priests and the guards saw him they cried out, “Crucify him, crucify him!”
Pilate said to them, “Take him yourselves and crucify him. I find no guilt in him.”
The Jews answered, “We have a law, and according to that law he ought to die, because he made himself the Son of God.”
Now when Pilate heard this statement, he became even more afraid, and went back into the praetorium and said to Jesus, “Where are you from?”
Jesus did not answer him.
So Pilate said to him, “Do you not speak to me? Do you not know that I have power to release you and I have power to crucify you?”
Jesus answered [him], “You would have no power over me if it had not been given to you from above. For this reason the one who handed me over to you has the greater sin.”
Consequently, Pilate tried to release him; but the Jews cried out, “If you release him, you are not a Friend of Caesar. Everyone who makes himself a king opposes Caesar.”
When Pilate heard these words he brought Jesus out and seated him on the judge’s bench in the place called Stone Pavement, in Hebrew, Gabbatha.
It was preparation day for Passover, and it was about noon. And he said to the Jews, “Behold, your king!”
They cried out, “Take him away, take him away! Crucify him!”
Pilate said to them, “Shall I crucify your king?”
The chief priests answered, “We have no king but Caesar.”
Then he handed him over to them to be crucified.
The Crucifixion, Death and Burial of Jesus
So they took Jesus, and carrying the cross himself he went out to what is called the Place of the Skull, in Hebrew, Golgotha.
There they crucified him, and with him two others, one on either side, with Jesus in the middle.
Pilate also had an inscription written and put on the cross. It read, “Jesus the Nazorean, the King of the Jews.”
Now many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin, and Greek.
So the chief priests of the Jews said to Pilate, “Do not write ‘The King of the Jews,’ but that he said, ‘I am the King of the Jews.’”
Pilate answered, “What I have written, I have written.”
When the soldiers had crucified Jesus, they took his clothes and divided them into four shares, a share for each soldier. They also took his tunic, but the tunic was seamless, woven in one piece from the top down.
So they said to one another, “Let’s not tear it, but cast lots for it to see whose it will be,” in order that the passage of scripture might be fulfilled [that says]:
“They divided my garments among them, and for my vesture they cast lots.”
This is what the soldiers did.
Standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala.
When Jesus saw his mother and the disciple there whom he loved, he said to his mother, “Woman, behold, your son.”
Then he said to the disciple, “Behold, your mother.”
And from that hour the disciple took her into his home.
After this, aware that everything was now finished, in order that the scripture might be fulfilled, Jesus said, “I thirst.”
There was a vessel filled with common wine. So they put a sponge soaked in wine on a sprig of hyssop and put it up to his mouth.
When Jesus had taken the wine, he said, “It is finished.”
And bowing his head, he handed over the spirit.
Now since it was preparation day, in order that the bodies might not remain on the cross on the sabbath, for the sabbath day of that week was a solemn one, the Jews asked Pilate that their legs be broken and they be taken down.
So the soldiers came and broke the legs of the first and then of the other one who was crucified with Jesus. But when they came to Jesus and saw that he was already dead, they did not break his legs, but one soldier thrust his lance into his side, and immediately blood and water flowed out.
An eyewitness has testified, and his testimony is true; he knows that he is speaking the truth, so that you also may [come to] believe. For this happened so that the scripture passage might be fulfilled:
“Not a bone of it will be broken.”
And again another passage says:
“They will look upon him whom they have pierced.
After this, Joseph of Arimathea, secretly a disciple of Jesus for fear of the Jews, asked Pilate if he could remove the body of Jesus. And Pilate permitted it. So he came and took his body.
Nicodemus, the one who had first come to him at night, also came bringing a mixture of myrrh and aloes weighing about one hundred pounds.
They took the body of Jesus and bound it with burial cloths along with the spices, according to the Jewish burial custom.
Now in the place where he had been crucified there was a garden, and in the garden a new tomb, in which no one had yet been buried.
So they laid Jesus there because of the Jewish preparation day; for the tomb was close by.
These women dressed in pink and with laathi (bamboo stick) in their hands are fearless!
Their leader Sampat Pal Devi is a mother of five children and a former government health worker. She has a long list of criminal charges against her: unlawful assembly, rioting, attacking government employees, obstructing officers in the discharge of duty, beating a policeman for abusing her, and so on. Once she even went underground to hide from the law. However, her actions have secured notable victories for the community.
Sampat Pal Devi (born 1960) is a tough woman with a commanding personality. She hails from the Bundelkhand area in the state of Uttar Pradesh – one of the poorest region in India and notorious for its rebels-turned-armed bandits. Sampat is a vigilante and activist fighting for the rights of women in the villages.
She was given in marriage to an ice-cream vendor at the tender age of 12. She bore her first child, a girl, at 15.
In 2006, responding to widespread domestic abuse and other violence against women, Sampat Pal Devi formed the Gulabi Gang (Hindi गुलाबी gulabī, “pink”), a group of Indian women vigilantes. Most Gulabi members dress in pink and carry laathis in their hand.
Despite being born into a traditional family and married off early, Sampat evolved into a charismatic leader who acts as judge and jury for girls and women who are being abused by outlawed patriarchal traditions and the caste system.
Sampat and her gang are constantly on the move fighting causes for the betterment of the community. They crusade against child marriages, dowry, and female illiteracy.
To demand their rights, the rebellious women gang submits petitions and verbally attacks corrupt officials, sneering policemen and complaisant bureaucrats. They visit abusive husbands and beat them up with laathis and warn them to stop abusing their wives in the future.
They usually travel by cart and tractor. At times, they undertake long journeys by bus and train, to fight for justice for women and dalits and other untouchable people.
In 2008, when her village was deprived of electricity because the officials of the department expected to extract bribes and sexual favours from the women, she and her stick-wielding Gulabi Gang stormed the premises of the electricity department, locked the concerned officials in a room until they cried for mercy. An hour after they left the premises, the power was on in their village.
In 2008, the group was reported to have 20,000 members as well as a chapter in Paris, France. Now, the Gulabi Gang has taken root in Banda, Mahoba, Chitrakot, Fatehpur, Farrukhabad, Kanpur, Allahabad, Etawah and Bijnore and has about 300,000 women members.
The Gulabi gang is the subject of the 2010 movie Pink Saris by Kim Longinotto as is the 2012 documentary Gulabi Gang by Nishtha Jain.
Initially, it was reported that the Bollywood film, Gulaab Gang, starring Madhuri Dixit and Juhi Chawla as leads, is based on Sampat Pal’s life, but the director denied this, saying that he recognizes the work done by Sampat, but his movie is not based on her life.
Now, the all-women Gulabi Gang is heading for a split as there is a tussle in leadership. On Sunday, March 2, 2014, six years after its inception, the group’s founder commander Sampat Pal Devi was dethroned by the Maharashtra based national convener of Gulabi gang Jayprakash Shivhare at a meeting in Banda following allegations of financial irregularities – “taking money for resolving the problems of poor and suffering women,” and “involvement in self promotion” at the cost of the organization’s mission.
The national convener of Gulabi Gang, Jayprakash Shivhare said:
“There is huge resentment in the organization against Pal. She had been playing in the hands of the Congress party… She had stopped holding meetings of the group and used to take decisions autocratically. She contested Assembly elections on
Congress ticket without taking any suggestion from other members of the group… Later, she decided to visit Rae Bareli along with other members and campaign in support of Congress president Sonia Gandhi and against Aam Aadmi Party.”
“She also went to TV reality show Bigg Boss without consulting the working committee of the group. She had gradually become extremely selfish and minting money at the cost of the organization… Removing her from all posts was the only option left with us. Since she has been defying decisions of the group, it was decided that she would no longer be its primary member.”
Suman Singh Chauhan, commander of Mahoba unit has been appointed as interim commander of the group and a seven-member committee has been constituted to run the organization as of now. A meeting of the group has been convened on March 23 to elect a full-time commander.
However, Sampat Pal Devi, asserted her authority saying she was still the leader of the Gulabi Gang.
A century ago only 10% of India’s population lived in urban areas and now expected to increase to 40% by 2030.
The outcome of India’s economic growth has transformed small trading towns into bustling business centres with multinational enterprises, setting up factories, call centres, software development units, etc., eager to capitalize on high skill labour at low pay.
This stupendous metropolitan and rural boom need factories, offices, apartments, shopping malls, etc., constructed with bricks made of clay burnt in a kiln, as one of the needed primary building material. Bricks are used as filler materials for framework structures as well as to build load bearing structures.
Making the Brick
The process of making a brick has not changed over the centuries or across geographies. Traditionally the main steps followed to make a brick are:
1. Procuring the materials: Clay, the main raw material after mining is stored in the open to make the clay soft and remove unwanted embedded oxides.
2. Tempering: Clay is mixed with water to the right consistency for moulding. It is then kneaded manually with hands and feet. In certain regions, animal driven pug mills are used.
3. Moulding: The kneaded clay after rolling in sand is filled into wooden or metal moulds. Sand is used to prevent the brick from sticking to the mould.
4. Drying: The moulded clay arranged in a herringbone pattern are placed in the drying area to dry in the sun. To speed up uniform drying and to prevent warping the green bricks are turned over every two days. After two weeks, the green bricks will dry enough ready for firing.
5. Firing: The green bricks are arranged in a kiln. Insulation is provided by packing with mud. Fire holes used to ignite the kiln are sealed to prevent heat from escaping. The heat is maintained for a week.
6. Sorting: On disassembling, the bricks are sorted according to colour. Colour indicates the level of burning. Over-burnt bricks are used for paving or covering the kiln. The under-burnt bricks are burned once again, or used for building the inner walls of the next kiln.
India’s Brick Industry
India’s brick industry – the second largest in the world after China, has more than 150,000 brick production units employing an estimated 10 million workers. The brick kilns that feed the booming construction sector of India are a crucial part of India’s growing economy that contributes around र300 billion to the country’s economy every year. However, the brick workers do not get to benefit much from that amount since brick kilns use forced labour.
Millions of men, women, young boys, young girls, and children get paid meagre amounts that allow them to merely subsist. In many brick kilns in India, bonded labourers working in near-slavery conditions, are on average paid around र150 to produce over 1,500 bricks during a 12-hour-workday. They are paid in advance and are allowed to leave, along with their children suffering from severe respiratory problems, only after six months.
The trade unions, NGOs, and local people do organize and mobilize thousands of workers to fight for increased wages, combat child labour and sexual exploitation. However, these efforts have not achieved much for the welfare of the workers.
Over the last two years, Union Solidarity International (USI), a UK-based NGO has been campaigning to improve the conditions of the brick labourers. Andrew Brady of the USI says:
“It’s modern-day slavery. Entire families of men, women and children are working for a pittance, up to 16 hours a day, in terrible conditions. There are horrific abuses of minimum wage rates and health and safety regulations, and it’s often bonded labour, so they can’t escape.”
To capture international attention on this issue the USI in partnership with the Indian human rights group, Prayas, will launch the Blood Bricks campaign next week. USI and Prayas are organizing unions for brick-kiln workers. This initiative has already seen a 70 % wage increase in some areas.
“It’s a worldwide issue. We’re merely using India as the example, but we’ve seen the same abuses with projects in Qatar and Brazil for the World Cup and Olympics – iconic projects built on the back of the blood and sweat of bonded labour. It’s time to put an end to this trade in blood bricks.”
“Sanitation is more important than independence.”
– Mahatma Gandhi (in 1925).
If you find the images used in this article nauseating, then I have made my point. For us, Indians and other Asians, this is life. We have to live with it.
In 2001, World Toilet Organization (WTO) declared November 19 as World Toilet Day (WTD). Today, over 19 countries observe WTD with events hosted by various
water and sanitation advocates.
In developing countries in Asia and Africa, poor sanitation and water supply result in economic losses estimated at $260 billion annually.
Though a majority of the world’s population has access to mobile phones, one third of humanity do not have access to proper sanitation, including toilets or latrines, affecting the environment, human health, dignity and security, and social and economic development.
We all like food. We spend most of our income on food. We look forward eagerly to what we would eat today for breakfast, lunch and dinner. But, do we ever give thought to what happens as a result of all that food we consume?
In our society and community, it is a taboo and not polite to talk about toilets. We do not want others to see the cleaning and sanitation products we use. So, we hide them. We even hide the sewer system beneath the ground.
Because one third of humanity (2.5 billion people), or one in three people living in Asia and sub-Saharan Africa, do not have access to clean, safe, and functioning hygienic toilets. Therefore, they do not bother to discuss the problem of sanitation. As such, sanitation remains a neglected issue with meager financial investments in water, sanitation and hygiene sectors.
In the developing countries, the cost of inaction on sanitation is high. Due to lack of toilets, men, women, the young, the sick and the elderly have to defecate in the open, in fields, in vacant lots, and even by the roadside during the day and at night. Almost 1 billion people continue to defecate in the open.
Lack of access to clean bathrooms in schools deters many girls from pursuing their education after they reach puberty. In some regions, due to lack of toilets, girls do not go to school when they are menstruating. Improved sanitation facilities can have a particularly positive impact on the education opportunities of young girls, affected by the lack of privacy and cleanliness during their menstrual period. Also, lack of toilets in schools affect all learners from concentrating in the classrooms, as they have to wait for longer periods before being able to relieve themselves inprivacy in a dignified manner.
Without toilets and proper sanitation the environment around homes, workplaces, markets, and hospitals, become sources of infection and diarrhoeal diseases due to millions of tonnes of human excretion.
Due to lack of improved sanitation almost 2,000 children die every day from preventable diarrhoeal diseases, the second leading cause of child deaths in the world. Diarrhoeal diseases caused by inadequate sanitation, and unhygienic conditions put children at multiple risks leading to vitamin and mineral deficiencies, high morbidity, malnutrition, stunted growth and death. Every year 0.85 million children die from diarrhoea. Poor sanitation and unimproved water cause 88% of these deaths. Studies reveal that improved sanitation can help reduce diarrhoeal diseases by about 33%.
Despite the scale of the crisis, sanitation remains a low priority for many governments.
How can we mitigate this situation?
Now, many organisations have started to discuss toilets. Investment in sanitation is becoming a priority in many international communities. Yet, because the topic of sanitation has until now been neglected to a vast extent, they wait for good solutions to the problem. New solutions and approaches to sanitation that should have been tried and tested a long time back, are starting to find support only now.
Progress depends on adequate investment and collaborative action by civil societies, multilateral agencies, academia and the private sector in developing countries by supporting national efforts to improve sanitation for all strata of their society.
To address these issues, in July 2013, the United Nations General Assembly adopted the “Sanitation for All” Resolution (A/RES/67/291) designating November 19 as World Toilet Day, aims to change both behaviour and policy on issues ranging from ending open-air defection (which 1.1 billion people practice worldwide) to enhancing water management.
On July 24, 2013, Jan Eliasson, Deputy Secretary-General of the United Nations, issued a statement on adoption of the General Assembly resolution ‘Sanitation for All.’
I am delighted and grateful that Member States have adopted a resolution officially designating November 19th as World Toilet Day. I thank the Government of Singapore for its leadership on a crucially important global issue. This new annual observance will go a long way toward raising awareness about the need for all human beings to have access to sanitation.
Despite progress toward the Millennium Development Goals, one in three people do not have a basic toilet. Almost 2,000 children die every day from preventable diarrhoeal diseases. Poor sanitation and water supply result in economic losses estimated at $260 billion annually in developing countries.
Proper sanitation is also a question of basic dignity. It is unacceptable that women have to risk being the victims of rape and abuse, just to do something that most of us take for granted. It is also unacceptable that many girls are pushed out of school for lack of basic sanitation facilities.
This new resolution builds on the General Assembly’s “Sustainable sanitation: the drive to 2015”, agreed in 2010, and adds momentum to the Call to Action on Sanitation that I, on behalf of the Secretary-General, launched in March this year.
I urge every country to accelerate progress towards a world in which everyone enjoys this most basic of rights. I look forward to working with all partners to make Sanitation for All a reality.
The lack of access to decent toilet is no joke for a third of the world’s people, but a matter of life and death. No other invention has saved more lives than a toilet. Without access to toilets, many women and girls are too embarrassed to go in the open to defecate during daytime and so deny themselves relief until darkness sets in. But, trips to fields or roadside at night, however, puts them at risk of physical attack and sexual violence. So, having a toilet in or near the home lowers the risk of women and girls getting subjected to violence and rape.
On July 3, 2013, Union Finance Minister P. Chidambaram told a press conference, after a meeting with heads of public sector banks and financial institutions, that he had asked the banks to focus on the top 30 non-performing accounts and take action against defaulters.
Earlier this year, banks, mostly public sector lenders, decided to tighten their noose on wilful loan defaulters by resorting to the tactic of ‘name and shame’. They began publishing the names and photographs of the defaulters and their guarantors in newspapers, on notice boards of bank branches and community centres, and around their residences.
The move represents a fresh crackdown to recover loans by inducing wilful defaulters to pay up and avoid further embarrassments.
In early July, 2013, Allahabad Bank published in newspapers a public notice for the sale of two properties – one in Haryana and the other in Mumbai – mortgaged to it. This notice named the borrower – a group corporate entity, that had a total outstanding amount at over Rs 365 crore, and featured photographs of its two guarantors.
UCO Bank has also gone public with the name, photograph and other details of a well- known industrialist for non-payment of loans by his company.
State Bank of India began publishing the pictures of its loan defaulters in March, 2013. It went a step ahead by displaying on a large notice board the names, photographs and other details of many defaulters of student loans along with their guarantors. This move by SBI has enraged the student population of Tamilnadu.
The above poster on display outside the SBI branch manager’s cabin in Bodinayakanur, Theni district, Tamilnadu, is now being shared by students on Facebook and has unleashed a campaign that questions the “ethics”of SBI in targeting poor defaulters but letting wilful defaulting millionaires off their noose.
According to RBI guidelines, willful defaulters are mostly borrowers who deliberately avoid payment of dues despite having an adequate cash flow and high net worth. Essentially, they have the funds to pay back the loan but refuse to do so even as they lead a lavish lifestyle and enjoy a false social status.
The Students Federation of India (SFI), MPs Tamaraiselvan (DMK) and Thol. Thirumavalavan (VCK ) have taken up the grievance of students.