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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TRIBAL COURTS / ADIVASI PANCHAYAT

In the ancient times untill recent years, the indigenous communities of India had their own way of imparting justice and maintaining of law and order situation in the country which was Just, Quick, mathematical, cheaper and Honest one through their own indigenous panchayat and not the fabricated one made at the time of Nathuram Mirdha and others.

The indigenous peoples of the country like Tribals, Dalits and Other Backward Classes(OBC) who are more than 2000 today, had their own way of maintaining legal system which was much cheaper, honest, quick, transparent, mathematical and quick as comparred to the corrupt, expensive where justice is also since delayed, denied.

In the tribal communities of India even today these traditional customs, norms and values are prevalent every where including the 80% of the indigenous population of the country. Only the Government has overtaken the legal responsibility at the cost of huge expenses, delay in imparting justice and where tribal / Adivasi / indigenous communities are financially and other ways get burdened, exhausted ending themselves in huge debts in every village for no benefits of their own except those dealing their files and papers.

This is one of the reason why the tribal India is getting poorer and poorer, year after year, and the money is getting accumulated in the hands of those who are growing reacher and depriving them, at the cost of these tribal communities.

The tribals/Adivais/indigenous communities have their own conventional laws to safeguard their human rights and cultural rights which are breached by the more able ones to improve in a way their own situation and imposing their own way of life style which causes lots of harm, delay justice, impoverishing them totally and subjugating at last in several ways. In this field the harm done and human rights breached are beyond all repartition and measures in all possible ways. Even though in the recent times the Government of India has enancted lots of good laws in support of the weaker, marginalised, nomads, indiginous, Adivasis and tribal in other words for the benefits of the deprived ones. But it proved contrary, instead of improving the situation of the tribals or Adivasis it is regressing and deteriorating further. Then what is the advantage of maintaining such corrupt and unhealthy system....?

Today the situation demands to revive healthy and more practical tribal system which is totally transparent, just, their own or indigenous panchayat. Why to 'import' and impose which can not be assimilated and integrated only causing harm to the tribal communities at the cost of human rights and cultural rights. The tribals or Adivasis should go back to older system of the Adivasi Panchayats / Tribal Courts in India, which were pure, quick, cheaper and a hundred times better than the one introduced for the well being of non tribals.

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ADIVASI WOMEN OF JHABUA

As such the civil district of Jhabua in Madhya Pradesh is one of the most backward district in India in everything. Over the last 30 to 60 years Government of India and of Madhya Pradesh have spent billions and billions of Rupees each year including other agencies and NGOs for the Adivasi development. But the district has not improved a bit since the persons involved did not invest themselves and the funds towards gaining desired goals by the Central and state Governments, and the funds went elsewhere. It appears at first sight that all the claims made for the tribal development are false and the helpless tribals are forced to migrate, most of the time of the year nearly 70% this year (2009) to distant places in the country as far as Goa, Delhi, Ajmer and other places in search of daily wages. It is a grave matter of concern for research for the national and the international agencies, social scientists and media persons, that at last in whose pockets the funds have gone....?

The tribals who have gone outside of the state, especially to Gujarat have leart more than what the NGOs in the home district teach them. Because the NGOs themselves are breedding on the tribal resources with practically no exceptions including those run by the christian missionaries. Seva(service) is left aside since a good life style supported by the tribals funds gains upper hand. Hence in spite of these NGOs some of them working in the Seva of the tribals for the last 100 years, have no results to be proud of since they did not direct these tribals towards desired goals except making them further dependent and depriving their chances of developement in life and continually making of false claims of tribal service.

Amidst all deprivation, breach of human and cultural rights or indigenous rights the Adivasis, the Bhil women have begun to change their traditional trade from agriculture to daily labour, to l trade some small items which are their own products, in which they were constantly cheated and there was no protection for their human right issues such as this, not even from the state except their existence of these provisions on papers. In this aspect a scene of total failure is visible all round.

On the 4th of March, 2009, some 2000 Adivasi Bhil women of the district of Jhabua assembled together to display their products from nearly 20 self help groups(SHG) from within the district animated by Pragati(social service society) in a village called Bhadaria some 18 KM North of the district of Jhabua in MP. These womem displyed the bio-organic manure, wormy manure, carrots, and various types of agricultural products of this maure such as vegetables including bead ornaments, their own prepared dresses, like ghaghra, saree, polka(blouse), spices, indigenous variety of chicken( Kadaknath), washing powder, candles, . Within 2 to 3 years hundreds of these Adivasi Bhil women, saved good amount of money by their own self initiatives promted or animated by Malhing Kattara of Pragati from the local area.

The Impact of the venture was notable one. Sulochana Bhuriya(22) an animator of the Pragati says that Adivasi Bhil women who changed their traditional trade and began to personally involve in this sort of home industry so to say are dressing better, appear happy and confident, their income increased, now they have more money available at home, their children are supported regularly for better education, more children go to schools, even colleges, better food , learnt some marketing skills, began to protect their own human rights and seen over all change in their outlook towards life.

Needless to say if the money came for the tribals, if spent only 5%, the Bhils of Jhabua would have changed their life remarkably and would appear on the tribal scene better. The calamity prevails because of denial of their human and cultural rights and they are being forced to be semi nomads each....!

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GAL : THE RELIGIOUS CEREMONY OF THE BHILS

The Bhils have very complex relgious ceremonies traditionally inherited. The tribal anthropology of the Bhils does not portray this beautiful and sublime aspect, since the social and cultural anthropology of the tribal India has certainly and intentionally neglected especially by the Indian universities and even what is available is based on the social and cultural prejudices not done justice to the cultural traditions of the majority of the population of India which is 80% in the country. Many tribes of India like Warlis, Santhal, Mundas, Khadia, Oraons have beautiful values, world views and the supernatural world of the tribal India significantly portray this aspect, a times better than their Hindu bretheren of the plains. Some foreign scholars of cultural anthropology have done justice to the tribal anthropology, tribal folklore and tribal history in Chhotanagpur, Gondwana, and North East. In the case of the Bhils the Vienna school of cultural anthropology has contributed significantly to the proper understanding of the tribal anthropology of the Bhils as compared to India scholars. In this case two names should be specially pointed such as of Dr. Wilhelm Koppers SVD and Leo Jungblut SVD.

The thanks giving rite of god Gal, portrays uniquely the elements of tribal anthropology with no corruption in the tribal tradition of the Bhils from other sources like Hindus, Muslim, Jain, Budhists, etc.

There is long myth prevalent in the oral literature of the Bhils of Central and Western India which describes that a Bhil named Khando Ravji was facing an irksome and difficult and almost an impossible situation, since the kind had imprisoned him. In this circumstance khando Ravji took an oath in honour of god called Gal promising that if he is freed from the prison, he would offer him a thanks giving sacrifice as it is done through Gal rite or ritual. His wish was granted. Later according to the promise made to the god Gal, Khado Ravji offered honestly the thanks giving sacrifice and popularised the ceremony of Gal Dev among the Bhils of Central and Western India.

Rita Wiesinger a cultural anthropologist from Austria has studied in details the festival of Gal in her monograph popular among the Bhils of Jhabua(MP) India . In this case the Bhils, men only take vow to the god Gal for granting them favours in the impossible situation. And when granted they fulfill the vow by climbing over to a high Machan(platform made of wood) and go round upon it in the swinging form 3-4-5- or 7 times. And while the devottee comes down from the machan, offer a sacrifice of a goat, slaying its head and smearing its blood at the foot of the Machan main pole symbolising the god Gal.Then they return home for sharing meal with their friends and relatives.The festival of Gal occurs after the burning of Holi on the fooling evening or afternoon.

The festival of Gal is exclusively of the Bhil origin popular in whole of Bhilanchal. It is an indigenous festival of India, culturally and folklorically unique to the tribal anthropology of India.

For the thanks giving rite the devotee who takes an oath to god Gal, goes to several Bhagoria markets in the Bhilanchal, dressed in white turban, red clothe rapped round his body, white dhoti round his waist, kajal in the eyes, turmeric on his body, accompanied by girls belonging to his clan singing folksongs in honour of his oath and god Gal.

This indicates that the Bhils have rich folklore, strongly religious in outlook, cultural values, sincere and selfless in their devotion, which non tribals either looked down, unaware, igrorant or did not recognise the traditions of tribal India. Certainly as the pragmatic aspect of tribal cultures, we find that the tribals in this case the Bhils have better religiosity than many of the religious traditions of India and world religions.

As such there are a few hundred spots where the thanks giving ceremony to god Gal are offered in Bhilanchal with great reverence, honour, discipline, crisis-management, honesty, self-purity, and so on. The greatest thing is to be observed is that the Bhils have managed and are managing their own social and cultural gatherings of even large numbers. Both state and Central Governments have made great damage a times to the Bhil management, Bhil Panchayats, Bhil religion, including outsiders by not recongnising, honouring, and introducing the coruupt systems from outside in the fields of social, cultural, legal areas. The gatherings of Gal and other places are the proofs of the same. Will the good govenments, social scientists, NGOs, even miisionaries ever understand that the Bhils and other tribals are more honest, honest citizens, just, in many ways......?

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THE CULTURAL PRACTICES AND FOLKLORIC OBSERVENCES OF BHIL HOLI

The festival of Holi is very popular among the Bhils of Central and Western India. It is celebrated with great care, fun, romance and variety among the members of the tribe and the Bhil folk community. As the tribal folklore is, an appropiete hour is fixed through the cultural observences to set fine to the burning of Holi. Holi is the main wood covered by a number of wood for burning at night by the village community of the Bhils. The main wood is considered to be holy or scared.

The drums are played in the evening, folksongs are sung by girls and women of the village, and some where around at mid night or later the Holi is consumed to by flames. Prior to the burning of Holi, Bhil virgins, women and men folks offer sweets and distritue part of it to the participants present, Men offer alcohol to Holi as part of thier sign and symbol of reverence and devotion.In the evening at the Holi burning sights dances are performed, folksongs are sung, drums and other musical instruments are played and much fun takes place including defamation of evil by abusing . It is at this sight the virls boys and girls break their fast too.
When the Holi is burt , villagers take back to their houses the burning wood considered to be good.

The following day, boys, girls, men and women eat, drink dance and make merry. Groups of dancers go house to house collecting fund for further enjoyment. A beautiful sight in Bhilanchal, tribal culture, cultural rights, folklore, adivasi way of life becomes alive. A sight that is socially, culturally considered to be unique by visitors from ouside of Bhilanchal and India. Should it not be allowed and encouraged to exist as it is....?

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