KAE MORII

An Internationally Reputed Japanese Poet Expressing Human Values and Human Rights in Her Poetry.

Kae Morii is an internationally known Japanese poetess, well known for her poetry throughout English speaking countries of the world. Kae Morii has received many famous awards and recited poetry in the international gatherings of reputed and serious poets, gaining recognition and high appreciation.

Some of the important books of her poetry are:

A Red Currant, 1997
Homage to the Light, 2003
The Light of Lapis Lazuli, 2003
The Wind With Me, 2006
Over the Endless Night, 2008
Cabbage Field & Wind Power Generators, in Romania, 2008

Besides these the poetry of Kae Morii has appeared in the international collections, reputed magazines in the countries like Japan, USA, Korea, Taiwan, Greece, Mongolia, France, etc...

Kae Morii effectively participated in the Poetry Congresses of : WCP Korea (2004), WCP LA (2005), WCP Mongolia (2006), WCP India (2007), Poetry Festival with Laureate Poets USA (2007), Poetry Festival International de la a Paris (2007), Kae Morii Aawarded for Fairy Tale 1998, Award of Poetry Education 1999, Award of Literature in Mongolia 2006, Member of Japan Poet Club, WAAC, WPS.

Today Kae Morii is one of the most active, well respected and reputed poet of the world who deserves our appreciation. Here two important poems are:

MISERERE
On the day I were back to the earth

I wish to believe
Never the richness is put one's sacrifice
In unfamiliar countries

Never beautiful flowers on a table
Are at the price of died ones on lonesome land
To keep the balance of market

Ever the circulation of life is cut off
By prepossession and discrimination
In behalf of spice to white dish

I wish to believe
The technology is told us
To make the future children more wise

I do wish to believe
Everlasting peace is the truth of our wish.




FIRE DRAGON
Crack and sparkling fireworks in the night sky

In the overflow
Surely the fire dragon stays tumbling about

Oleander is blooming
Morning is coming from the horizon
The muddy glasses are taken out from the ground
Among the mountains
The fire dragon is tumbling about

Matched game aims for one
But the square root of one is not merely one
The bloody clothes are taken out from the ground
Between the people
Surely the fire dragon stays tumbling about

It comes disappearing and appearing
In the flood of time.

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HUMAN RIGHTS TO PROCURE FOOD BY ADIVASI BHIL WOMEN

In the age of globalization, the Adivasi Bhil women are responding the economic needs with equal measures. They have learnt the methods of collective bargaining and the economic value of their home grown or locally procured commodities. In this context the efforts made by Pragati an indigenous NGO of Jhabua (MP) India has done commendable job by organizing the tribal Bhil women to be active in taking initiatives towards their human rights for food main and then for the trading rights, environmental rights, empowering themselves for other activities in which tribal and main stream society would not encourage them to pursue.

PRAGATI the local NGO organized by a Bhil named Malhing Kattara(39) together with some enthusiastic Bhil youth animated the Bhil women of Jhabua district to form some 570 Self Help Groups(SHG) instead of constantly depending on the unreliable government and the irregular foreign funds. In each of these 570 SHG there are 10 to 12 members. Jhabua district has enough of scope for the SHG activities since it has 85% of the tribal population, but most of NGOs in this district wholly depend for the foreign funds, not for the benefits of the human , social or cultural rights of the tribals or the indigenous peoples development but mostly 80% for their own development, and hence they flock to Jhabua in large numbers.

The SHG Bhil women of Jhabua have monthly meetings according to their own cultural rights and social traditions, in a language called Bhili understandable to them in their own cultural style or Adivasi Bhil women’s Panchayats. The Government type of introduced panchayats are not suitable to them. In these monthly meetings they discuss about their immediately felt needs, and not the needs as felt by the NGOs for their own selfish advantage. Those issues and the agendas are:

Children’s education, health & hygiene, water conservation, environment(social & and physical), reducing alcoholism and bride price, more empowerment women, etc.
Out of these 570 SHG practically all of them are successful in their ventures for the human rights. To our surprise, all of them send their children to schools against the popular views that tribals cannot be educated and the tribal children do not want to go to schools. On the contrary, the non tribals since 30 years are not taking interest in teaching them, other wise they say that the tribals shall control their own local or indigenous resources. Many started saving 35 to 100 Rs. in banks contrary to past years when they were in perennial debts. This amount appears small but amount to one to two days salary for a tribal/Adivasi woman’s daily wage. Nearly 500 women have wormy pits and bio-organic manure pits for sale and demonstration for the other women and for the use in their own fields.

Also 5 members only sale worms who produce high quality of bio-organic manure thus earn 5 to 8 thousands rupees annually where as they were in debts almost 15 to 50 thousands earlier. Others are involved in making and marketing washing powder, growing country chicken of India called Kadaknath and other fowls, goats, bricks, petty shops, tailoring, bead ornaments making, spies, growing vegetables at home, making candles, sell cotton and Mohuwa(flower for making alcohol), purchase and sell of castles, etc. Thus all of them make double or more profit for themselves , meeting the domestic needs and saving small amounts for the days to come.

If the rights of the tribal/Adivasis/indigenous peoples to be preserved, promoted and restored, then indigenous people are to be made self sufficient and self reliant in every field. Today love for the indigenous brethren only they have and the non tribals have love their resources such as money, power and positions. Then only there shall come equality, self initiatives which is destroyed by the non tribals. Others including Church personals introduced dependency , impoverishment and non transparency.

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TRIBAL HUMAN RIGHTS & BHIL WOMEN

Over the last 40 years, the traditional role of the Bhil women in the problems sunk society of the Bhils in Bhilanchal has dramatically changed. This spontaneous change has occurred on the tribal scene, not due to the willful desire the women to follow the uncommitted directions given by the NGOs, to follow pace of tribal development in the country, but as a genuine and felt reaction from within to creatively respond to what is happening around them and what is being imposed by the outsiders, administrators and others as unjust, inappropriate and related to their overall human rights in the Bhil society. Both in the public places, such as markets and in village community gatherings. The Bhil women are on the fontline to protect their tribal and women's human rights in Adivasi Bhil community of Bhlanchal. Such a response one might say is a miracle, as the traditionally Bhil women , are submissive, hardworking, lovers of folk arts compared to tribal Bhil men folks, since they live in patriarchal Bhil society.

The response of Adivasi Bhil women, to protect their human rights, comes on the forefront of their mind in society, is due to their self awareness basically, as the part of their psychic intolerance to what is taking place publically and secretly around them, socially, culturally, politically and even educationally not in favour of their largely disrespected tribal human and women's rights by non tribals everywhere.

The educated men in the towns of Bhilanchal think that the Bhil women are stupid and unaware of their hidden corrupt practices. But the Bhil women are honest, shrewd, intuitive and able to see through the corrupt behavior of the non tribals in all the departments of administration of the Governments of various states. One can see this in the nukhad nataks the Bhil women artistically perform, folksongs they compose and sing with innovative themes in public, animational programmes they organise, exhibit very much towards the protection of human rights issues in the society, relating to their Bhili language, culture, products, politics, developmental funds, education of their children, police, legal system, and other tribal human rights and so on. Even in the public and private life, it is the women folks who have legally and innovatively reacted to protect and promote tribal human rights. If all the social workers, sincerely animate the Bhil women, one can say that in the short span of time, the Bhilanchal shall not need any corrupt NGOs to guide them, rather the Bhil women shall guide the NGOs as it is being witnessed in the rural areas of Bhilanchal.

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