Viksit Professional Social Work - India 2050

2050 - By then, our (what used to be) young profession would hopefully be a well-established and accepted profession in Viksit Bharat. I would say that one of the indicators of being developed (viksit) would be that the society concerned would require the services of helping professionals, especially, of Social Workers (SW to be read as Social Worker) in plenty, as the highly individualistic members of the so-called developed societies, which are the aspirational model for the rest of the world, would be very dependent on such services, as they become increasingly alienated from other selves and the common home, in the process of progress and development.  

I consider it my good fortune to learn at the school of SW considered the first and no.1 institute in the country, Tata Institute of Social Science (TISS).  It was also my good fortune to have worked at a school of SW, which was the first in our state (Keralam) and in the past few years rated no. 2 in the country (deservedly so, I trust) and to lead the school for some time.  When I started off as a SW Educator, we had just 4 Schools of SW (SSW) in our small state of about 40000 sq km and almost 40 mln population. Now, it has more than 100 SSW (in India, it is now over 1000 SSW).  In the past 3 decades, the presence of social work professionals in schools (especially private), hospitals, the welfare sector, etc., has increased manifold.  The moot question is whether the increased presence of Social Workers is making a difference on the well-being scenario.

By 2050, the barest of my desires is that the Social Work profession will be a legally recognized profession with its own professional body setting norms for its functioning (without making it overly bureaucratic) for enhancing well-being and the common good, in tune with the age-old aspirational prayer of this land loka samasta sukhino bhavantu! Very often in our professional discussions, our concerns, naturally, appear to be the protection and welfare of the professionals (who, generally, are underpaid in this country), and rightly so! But our discussions are very rarely on the profession's overall commitment to the well-being of the society; often it remains assumed or taken for granted, and rarely articulated.  While I am appreciative of the efforts of self-articulation as a profession by NASW, I find 'well-being' and 'common good' conspicuous in its core values by their absence. 

Intergenerational Solidarity: In this connection, Indian Social Work should develop methods that promote family well-being, helping make the family space enabling, empowering and emancipating, rather than affirming or negating the blame on family as an institution of exploitation and subjugation. In this very important area, the profession has to devise means to tap the religio-spiritual resources that are already available in our communities. The NASW code of ethics list among the core values 'importance of human relationships', which I consider is best established and promoted in a family. (Interestingly, I came across this logo, most likely of NASW Zimbabwe, which is indicative of this thrust.)

I would rather have the profession renamed suitably linked to (sustainable) development and management, with no stigma attached to its managerial dimension while not diluting the justice dimension. 

I would envisage the social work profession developing a focus area oriented to democratic leadership and development, with core competencies in policy research and development, conflict management and resolution skills and negotiation skills. Such a background should serve them to enter mainstream politics with a professional background of development and leadership and guide the nation and its people as visionary and inclusive leaders. This should happen while the profession as such keeping its distance from any particular political party affiliation, while making an effort to carry political parties along. 

I would love to see social work presence increasingly in the primary sector of the economy, especially working with primary producers and ensuring them decent earnings and living, as part of the state system through local governance and agricultural department. Because, I believe, a professional social worker in the various offices related to local governance and primary sector production will be able to ensure and enhance the well-being of all concerned. 

I would like to see social workers as part of the primary and higher education system, where such professionals will guide the institutions and their members in social orientation, education in civic sense, sustainability and social outreach. 

I would like to see the Social Workers of the country united under the banner of one professional organisation, with its units spread over all the states, and the profession collectively contributing to the good health and well-being of all, and with a strong research unit to continuously inform national policies in that direction. As the Social Work profession has one of the robust established models in the United States of America, it is natural that it has one of the strongest united professional bodies - NASW.  (I had felt great pride in meeting with Indian Social workers with established careers in the United States, and some of them leading multi-disciplinary teams in medical and mental health settings.) I hope that India will soon have such a unified pan-India professional body, which also takes into account the regional diversities and aspirations. 

Prashant Palakkappillil CMI

INTERGENERATIONAL SOLIDARITY FOR WELL BEING: Reflections from India

March 20, 2025. I am happy that I am invited by Social Workers' Association of Queensland (QLD), Australia to share my views in connection with Social Work Day, 2025. The theme is 'Intergenerational Solidarity for Well-being'.  

It is a happy coincidence that this session is held on World Happiness day. 

Hence, I greet my  Australian counterparts with the traditional Indian greetings for happiness. 

सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः। सर्वे भद्राणि पश्यन्तु मा कश्चिद्दुःखभाग्भवेत्॥

(sarve bhavantu sukhinaḥ sarve santu nirāmayāḥ। 

sarve bhadrāṇi paśyantu mā kaścidduḥkhabhāgbhavet॥)

May all be happy, may all be free from illness. May all see what is auspicious, may no one suffer.

(Brihadaranyaka Upanishad 1.4.14). 

I am also glad to share the fact that the day is also observed as 'World Sparrow Day' and we have a theme for the day: 'A tribute to world's tiny messengers'.  The holiday initiated by Pune-based Indian conservationist, Mohammed Dilawar with the organisation 'Nature Forever Society' (NFS), is a reminder for everyone of the role every creature, some seemingly insignificant for the human species, contribute to the well-being of all (sarve bhavantru sukhinah). 

Let me share my reflections on the theme and the day, under 6 headings. They are not necessarily interconnected, nor do I claim that they lead to some conclusions derived from them.  However, I have tried to incorporate some praxis models as well. 

1. Social Work and Social Work Day.  Personally, I am glad for the opportunity, though I don't feel equipped for that - after a break of four years from the academic circles, and almost 15 years from Social Work education circle.  However, I deem it an opportunity for connecting with the professional network, reflecting on our society and our role as professional social workers. 

I consider it my good fortune to learn at the school of SW considered the first and no. 1 institute in the country, Tata Institute of Social Science (TISS).  It was also my good fortune to have worked at a school of SW, which was the first in our state (Keralam) and in the past few years rated no. 2 in the country (deservedly so, I trust) and to lead the school for some time.  When I started off as a SW Educator, we had just 4 schools of SW in our small state of about 40000 sq km and almost 40 mln population. Now it has more than 100 SSW (in India it is now over 1000 SSW).  In the past 3 decades, the presence of social work professionals in schools (especially private), hospitals, the welfare sector etc. has increased manifold.  The moot question is whether the increased presence of Social Workers is making a difference on the well-being scenario. 

2. SOME RECENT CASES AND QUESTION OF INTERGENERATIONAL SOLIDARITY

In the last two months, in the relatively progressive state of Keralam (with a very high HDI almost comparable to several European nations, but for per capita income) in India, the following cases were noted. I find them indicative of the rupture in intergenerational care. 

a) In Trivandrum, Venjaramood, a youngster (Afan 23) murdered his grandmother, paternal uncle and wife, his younger brother, and his girlfriend. He also attacked his mother, who is still undergoing treatment.  The case reveals a clear rupture in intergenerational connectivity. 

b) In a clash between the students of 2 schools, one boy of X grade was murdered, as if in a pre-planned manner.  This is a case of intra-generational conflict, most likely of a lack of intergenerational care. 

c) Last week, a 12-year-old girl, killed her 4-month-old sister, the daughter of her foster parents, fearing that the new arrival would deprive her of the love of her foster parents.  A clear case of a lack of unfettered communication between the older and younger generations. 

While these might be exceptions, we feel we are losing what used to hold our society together - in sophisticated terms, intergenerational solidarity, in common parlance, 'family' - immediate and extended.  The elders at home and in the neighbourhood, the teachers, the religious ministers - the church or temple priests, the Imams of the Muslim communities. A key influential figure, the school teacher (usually local) is now no longer free to intervene in moulding the youngsters, especially if that involves correction.  Family, once thought to be the safest place for an individual, is now looked upon by individual rights proponents as exploitative, enslaving, circumscribing and subjugating individuals - especially, women and children.  

Despite the antiquity of the theory, I feel what was described by Ferdinand Tonnies (1887) in Gemeinschaft und Gesellschaft (Community and Society), a reality occurring in Indian society now. Gemeinschaft - community/we-ness - shared culture and space, has indeed given way to Gesselschaft - society - relationships governed more by formal, impersonal, contractual relationships.  Self-interest, rational calculations, formal rules guide our relationships. But we are encompassed by the new cultural revolution - and it all happens almost unawares. 

It is not exactly a nostalgia about a lost world or times, but an observation of what is happening around, and how things can be made better. 

Perhaps, these instinctual animal follies of human beings were there earlier too, but were kept under check and control and people didn't have the resources to do otherwise - money and means of communication. Now there is access to both these to many more people than it ever used to be - to men and women, the young and the aged, the rural and the urban, and that has led to an increase in the choices before the individuals, and a slackening of the systems of control on them. 

Perhaps, things are better off now - All around me, Keralam or UP, I have observed an increase in material well-being, and better formal systems for ensuring well-being - child and elderly protection  policies and legislations - with gender and ability parameters attached

We are said to be at the stage of reaping the demographic dividends - and perhaps, that is happening; though more as an accident, and less on account of goal-directed and purposeful investment in human development. 

Is there a monoculture of minds? (Vandana Shiva, Monocultures of the Mind, 1993). 

The world is becoming UNIPOLAR and appears plagued by One-Size-Fits-All syndrome.  But generally, people and the leaders are looking forward to that direction and model. 

Our family, gender, child rights, education perspectives, policies etc. appear to be getting stitched in this paradigm, and I feel that this is not for good. 

Generally, we (Indians) tend to be highly critical of the 'Western*', read American, way of life.   But somewhat like how we Christians pray (without meaning it), 'Our Father in Heaven... your kingdom come... as it is in heaven' with a shift '...as it is in the US'... it could be education (basic or higher), dressing, technology, transportation, laws, interpersonal relationships etc. Almost all, critiques and admirers have the US model of economic progress and infrastructural and technological development in their minds as the model. 

So on the one hand, we are becoming progressive, if the American/modern way of life is progressive, on the other hand, we tend to be losing what we think now was to be good from the olden times - the inter-personal relationships, the informality, the care (bordering interference), the greater public space and less of private & personal space. 

Can there be a going back? I don't think so? However, a process of rediscovering what we have almost lost or are in the process of losing is worth the while, so as to prevent a total loss of such positive aspects of diverse cultures. 

3. A FAMILY CASE STUDY OF INTERGENERATIONAL SOLIDARITY

My father lost his father at the age of 12, he had just one younger sister.  He had to shoulder the responsibility for his small family.  He appeared to be a toughie to us. He married my mother almost 10 years younger to him, when he was 28 - both belonging to that class termed 'the silent generation)

I belong to the cohort of the baby boomers-X. Since then generations have been termed y, z and alpha by ingenious searchers of the dominant knowledge system. I envy the knowledge system, perhaps, of which I am a passive part, in spite of being in India and not very deeply into the knowledge-building process. It keeps on reinventing ideas, and generating ideas - thus, we have Silent/traditionalists - 1928-45; Baby boomers - 1946-1964; X - 1965-80; Y/Millenials - 1981-1996; Z/Zoomers - 1997-2012; Alpha - 2013-2025 (Douglas Coupland's 1991 novel Generation X: Tales for an Accelerated Culture.) In contrast, we in India, would have been happy with one concept of being born humans, ad eternum. 

We were a 'small family' of 9 siblings, a father, a mother and a grandmother. My mother was in her late 30s when I was in school, and my grandmother, in her 70s.  There used to be some verbal fight between the two of them - generally only on account of my grandmother trying to do something involving manual labour - either cleaning the premises or sweeping the floor. The daughter-in-law, who was my mother, cared that the older lady did not ruin her fragile health.  

At times, I felt a bit ashamed that we were a huge family - though there were many other families in the neighbourhood having children in the range of 7 to 9, and an exceptional 14 as well. When I was in grade 1, my eldest sister was in grade X. Then we watched her going to the famous Maharaja's college, doing her studies, rather exceptionally well, while taking almost full charge of the kitchen where almost 6 of us who were to go to school after a filling breakfast, and perhaps, some preparations for the lunch also had to be done. Those having accomplished,  she would go to college and come back and while she assisted my mother still with 3 tiny tots to be taken care of, managed her studies by sitting late into the night. The pattern was followed by two others who were junior to her. I have never heard my mother asking them to help her out or asking them to focus on their studies. Two of them entered into service in higher education, and another one with an M. Tech entered into a public sector firm as an engineer.  All of them served the full term of their regular service in their chosen career, brought up their nuclear families and have begun to lead happy retired lives, without ever looking for a second innings career, and complementing their empty nests with travelling to see around (which they are now able to afford), travelling to be with their children and finding time to meet with their relatives and friends. 

Being right in the middle of the order of siblings, I had a quartet of elders and juniors as siblings. Of the lot, I might have been the one who had to go to the most ordinary type of schools of those days, and soon after schooling, I got some inspiration to leave my family and philosophically, embrace the global family by aspiring to be a priest in the Catholic Church. Since then, I have deliberately distanced myself from my family of origin, and that has become a habit for me. 

Communication: Me and the elder four used to communicate regularly through letters till the internet took over, and we all graduated to emails and then WhatsApp. Among them, there continue regular phone calls and visits I suppose. The practice we began as siblings living together at our ancestral home, of greeting everyone on birthdays, still continues - it has further extended to the partners and children of the siblings as well. 

Care: My elderly parents were taken care of by my brothers who were around and the elder sisters, each one taking a turn so that none of them had to severely compromise with their professional tasks as well as care for their parents.  I had often felt that it was too much for them to manage their homes and care of their elderly parents. My father passed away, while still able to move around and manage his basic needs, while my mother was bedridden for almost 5 years. I would have recommended that she was left with a care home, because in spite of a full-time caregiver, air/water bed besides my brother giving care, she was developing bedsores.  I did not interfere, however, my younger brother, a medical practitioner, took it upon himself to give care to my mother, and did so very well, till she passed away. I would have rather suggested a care home - but my siblings felt it their duty to take care of their parents at their own home, in spite of their busy home and job fronts. 

Disengaged Oldage: But what I observed was, though their basic needs were rather well taken care of, once they were past a stage, and had stopped reading newspapers or magazines, life had become sheer boredom for them, with hardly anybody to converse with, TV channels not giving them any interest.  When the smaller kids were back from school, they had some engagement, otherwise, they had a very long lonely day at their disposal, with hardly anyone else around, unless the caregiver was such that she was able to engage them in some meaningful conversation. I hope this does not happen to our generation. 

Our new-gen - Y & Z (millennials and zoomers) - 16 of them - except the youngest 2 in the schools, all are on their own. While most of them, in spite of the liberal education they received have tried to stick to the conventional mode of establishing a family within the community as guided by the church, while a lone exception among them is well accommodated, without many questions asked.

Now, we try to make it a point that at least once a year, we try to gather together at some place or other, to make sure that the ties are not lost. All our next-gen children (Millenials, Zoomers) had the experience (privilege/blessing?) of having both the parents to care for them, while most of them had a maximum of 1 sibling to deal with. I have observed, while most of us siblings have gone past the age of 60, they tend to be taking care of their children when they are in distress, rather than the other way about - so far! 

I am not a fan of larger families nor am I advocating for larger families - I find the following aspects of our life as supportive factors: 

• A Christian (read, religious) upbringing
• Acceptance of religious (conventional - communitarian) values. 
• Minimising wants - realistic - accommodating - not being very ambitious about positions and possessions.
• Deliberate support for each other. 
• Regular communication
• Efforts to find time to meet together. 

Now we try to express our aspirations for well-being in such complex phrases as 'intergenerational solidarity and care for well-being'; we meant the very same thing and experienced that when we said that families were important and that family values ought to be promoted - in the sense of being communitarian than individualistic, while ensuring greater well-being of the individuals. 

Population Explosion - Demographic Dividend - the Small Family Norm

We were a generation taught constantly by the ideal of a small family - 'hum do, hamare do'.  We think and feel that it is the larger population of the country that is making India backward. 

In the southern states of Keralam, Tamil Nadu and Andhra Pradesh, the birthrate is now below the replacement level - the modernist syndrome has caught up with them.  And the Chief Ministers of AP and TN are now advocating for larger families. 

Smaller families tend to have better access to educational, health and technological resources, however, parental engagement in earning is seen to affect the care of the younger generation. The care and connectivity tend to be losing ground and the children are becoming technology and device-dependent. 

The threats of drug addiction and negative influence of the digital media are also found to be increasing.  The cases like the ones cited in the beginning may have such causes behind them. 

The increased stress on individual rights - almost leading to a culture dominated by individualism - seem to limit the possibilities of teacher/school-level interventions for moulding the children. 

However, I see schools and higher education centres as the best means to ensure intergenerational solidarity for well-being. 

4. A Traditional Indian Scheme for Intergenerational Well-Being

Indian Knowledge System provides a framework for intergenerational well-being based on the ancient social structure. It is termed Varna-ashrama Dharma.

•       Varna – groups in the community – castes

•       Ashrama – stages in one’s life

•       Dharma – duties

Accordingly, the life span of a man (of course, it is a man's world - and women are significant, only as supporters of men in fulfilling their duties. However, this could now be applied without discriminating between the genders) is thought to be 100 - shatayu purushah. And the 100 years are divided into quarters of 25 years. 

•       1. Brhamacarya – Learner - devotion to learning, devotion to elders. Obedience and care are the prominent attitude, and concentration on the word (Brahman) is expected to keep the learner from all other distractions, including the sexual drives.  Hence, a Brahmachari is considered to be someone who does not engage in sex, more as a natural fallout of one's dedication to learning.

•       2. Grihastha – Establishing and caring for one’s family, engaging with the world, producing children and goods, the core stage in life to establish and contribute to the sustenance of the society. 

•       3. Vanaprastha – Retirement and recollected life – attending to developing one’s higher self - in the direction of Maslow's self-actualisation. 

•       4. Sannyasa – Complete dedication to social well-being and the common good - bahujana hitaya, bahujana sukhaya. At this stage, the ideal would be that of Jivanmukta,  the individual who has attained liberation from all that binds one - family, possessions, ego, and is ready for 'moksha' (liberated or self-actualised state), but is still willing to be on earth, with the desire to be of service to the fellow beings on the common home attain self-realisation. 

• Can there be any room for such a way of life, which is a drastically different worldview than what is promoted by development thinkers and the world nations, as that is based on minimalism, transcendence and duty/call for the common good? Is that feasible? Is that sustainable? This is not attractive, however, it solves the issue around intergenerational solidarity to a great extent - people retire from active life, reduce their needs and dependence on things and people, and finally when time comes, even say no to food and drink, letting oneself released into the next stage - hopefully of 'nirvana'  or 'moksha'. (It is said that the Hindutva proponent Veer Savarkar did exactly that in his final days, though he was just about 80 plus, refusing food and drink, thus letting himself go - according to him, it was atmaarpan, not atmahatya. This is said to be a practice in Jain tradition, praanopavesham. The historical figure Chandragupta Maurya is said to have done that.)

5.  SOME PRAXIS EXPERIENCES IN THE REALM OF INTERGENERATIONAL SOLIDARITY. 

At Sacred Heart College, Kochi, an autonomous higher education institution affiliated to the university of Mahatma Gandhi, Kottayam, we introduced service learning equivalent to 1 credit (40 hours of field service) as mandatory for any under graduate student of the college.  We appoitned a Social Worker as Student Development Officer for helping the students to fulfil this requirement in a meaningful manner. 

5.1. Age-friendly Club - was one such initiative in collaboration with the Geriatric Care department of  a neighbouring hospital. It offered volunteering opportunities for the students to engage with the elderly in the after school hours. 

- Learning opportunities for the elders a) spoken English b) French c) How to send mail, use social media - especially, WhatsApp/video call/email. Entertainment. 

5.2. Jesus Youth - Engagement with Individuals in Beggary

Jesus Youth (JY) an international organisation among Catholic youth promoting a life style patterned after Jesus, usually have units in Catholic Higher Education institutions, without making their activities exclusive. Every Wednesday, JY facilitate a gathering of some 100-odd people who earn through begging. St Vincent de Paul Society of the local church offers them a rich breakfast.  

Then they wait.  The students engage with them, speak with them. They share their concerns/experiences. There is someone to listen to them. They are taken out for an outing with the students accompanying them.  During the feasts like Onam and Christmas, they are gathered together for a celebration with gifts for each of them being sponsored by some generous benefactor.  

5.3. Vayovedi - Vayo Vadanappally - Social Worker who is in-charge of the Integrated Child Development Service Scheme (ICDS) initiated a forum for the elderly to come and meet and have some periodical entertainment or outing, through the budgetary planning of the local self-government. The local government had allocated an amount of Rs 3.5 lakhs for the same, indicating great possibilities locally. 

5.4. Seniors as Educators - The New Education Policy (NEP 2020) of India, promotes Indian Knowledge Systems (IKS) stressing rediscovery, learning, preservation and application. In this aspect, it is recommended that the senior citizens as repository of such knowledge be invited to engage with the younger generation through lectures, interactions, trainings and internships. 

I think this could be a meaningful way in which a mutual beneficial intergenerational exchange can take place, leading to intergenerational solidarity. 

5.5. NEP - Early Childhood Care and Education (ECCE) & Senior Care 

The role of elders in cultural assimilation is stressed. I recall a long pending proposal to make local government initiated elderly day care centres, parallel to the ECCE programme of ICDS.  Ensuring the necessary safety measures, periodical engagment of the senior citizens of the locality with the pre-school children of the same locality can be a rewarding experience for all concerned, I believe.

5.6. Foster Care - My former student, now a professional with the state social welfare department, speaks about odd experiments in having an elderly person accepted in the pattern of a foster child.  Adult Foster Homes  (USA) and  Family Based Care (Europe) experimented in western societies can be a meaningful means for well-bein across generations, in developing societies, which are inevitably and increasingly becoming westernized societies, with all their baggages. 

5.7. Education and Cooperation for well-being

As the world celebrates the International Year of Cooperatives - two of the principles of Cooperation, I find very significant for all professions, especially social work. 

a) Education - Social Worker ought to be an educator irrespective of their specific field of operation - educating the organisation (school, hospital, rehab centres, welfare centres, community-based organisations, community development programs, research centres...), educating the community around - on the need and methods of building meaningful and organic relationships, especially promoting healthy and sustained family relationships.

This has to find place very specially, in the basic formal education system, with inputs and support for self-reflection and inculcation of values and habits that build up solidarity across ages. 

b) Cooperation among Social Workers and other fields - especially, in tapping the religio-spiritual resources, irrespective of one's belief systems. 

6. SDGs and Intergenerational Solidarity for Well-being

I feel, in today's world of global warming and climate crisis, any discussion on well-being cannot set aside the importance of sustainable development.  Intergenerational solidarity, the mutual support and understanding between different age groups, is crucial for achieving sustainable wellbeing. Several SDG targets directly or indirectly rely on this principle:

While all the 17 goals can be seen as interdependent and connected, I consider the goals on poverty (1), hunger and malnutrition (2), health and well-being (3), quality education including continuing education (4), gender equality (5), clean water and sanitation (6), affordable and clean energy for all (7), decent work and economic growth (8) and sustainable cities and communities (11) are very much directly linked to intergenerational solidarity, with the realisation that earth's resources are limited, and can get exhausted or polluted, threatening the survival of the future generations. Here the solidarity for intergenerational well being demands intergenerational equity, especially in the realm of consumption (responsible consumption and production - SDG 12) and of cooperation among all concerned (SDG 17) for such systems and structures  (SDG 16) to evolve. 

Here I would like to underscore the need for a profession like Social Work to cooperate with the religio-spiritual resources that can influence this changeover, with the transcendental and interpersonal values they are capable of promoting well, when compared to purely rational systems with no transcendental references, 

I conclude with an interesting quote from the Book of Psalms of the Bible: 

Ps 102:18 Let this be written for a future generation, that a people not yet created may praise the Lord.

                                                              ====================

* I see modern - western - American in connection with progress and development as more or less inter-changeable terms. 

Sitapur - Mishrikh-Naimish – Chaurasi (84) Kosiya Parikrama of Holi

Mishrikh-Naimish – 84 Kosiya Parikrama of Holi

https://www.facebook.com/1251360683/posts/pfbid02N2Xd1Ay4C3zVWs3KHpEuiVTx1XsSNgujgmRM9T4pAc4YnC4e8zNEfFVfdZkhwYGPl/?app=fbl

Sleepy Sitapur turns spectacular come Holi – the five days culminating in Holi are perhaps the most central days for Mishrit. The chaurasi kosi parikrama of Mishrikh attracts hundreds of thousands. In tune with the professed Sanatanism, the Yogi government tries to promote the pilgrimage, combining both the ideological and economic agenda. Apparently, it is now becoming fashionable for the state cabinet to meet in such venues, underscoring the twin agenda. Naturally, with lakhs, perhaps, millions turning up for this very rare and unique pilgrimage, it can definitely be a centre for pilgrim tourism. It is amazing to observe the faith and devotion (shraddha) - the uninterrupted flow of people – going for the circumambulance of 12 km around the township of Mishrikh (From mishrit – after ‘mixture’ of the teerth of all the sacred rivers, as a boon for Maharshi Dadhichi, who could be Puranic prototype ‘organ-donor’ for Indian Knowledge System, donating one’s bones to be transformed into divine weapons for the destruction of wicked powers affecting the [human] world). The full course of parikrama of 84 kosi of 252 kms (1 kos = 3 kms) is said to touch all the 15 centres touched by Lord Ram as he passed this region on his vanvas. The roads, the streets, the houses, the open spaces, the shop-floors, the schools, even private houses are kept open for the pilgrims so that they may complete the parikrama in the easiest manner possible. There are any number of pandals for the devotees to find shelter and bhandaras offering free food. The whole city is covered with tents (tamboos) – people pour in with the family and friends, and with the bare minimum requirements, pitching a tent with a taat (a polythene sheet, stitched from sacks), cooking food, and finding time for the parikrama. While the aam yaatri treads on foot, there are special parikramas on elephant or chariot. There are several Naga sannyasis taking part of the pilgrimage, perhaps, after their visit to the Kumbh mela at Prayagraj. The great gathering naturally extends as a big mela, with great and affordable shopping opportunities for the pilgrims, a dip in the sacred Dadhichi kund, all sorts of pravacans, a variety of cultural programmes – religious and secular, several rides of a typical amusement park, a circus.

The state highway 21 from Sitapur to Hardoi is blocked for all sorts of four-wheelers and public transport for the smooth conduct of the pilgrimage and the control of the crowd. So for Mishrit people, it implies a camping time with the milling crowds of the pilgrims from different parts of the country.

I noticed camps from Odissa and Delhi. Perhaps there are from other parts of the country as well. The most impressive camp is that of a modern-day high-profile guru, Anil Kumar Shastri of Shri Ved Vyas Dham Trust. It is a bit away from the crowd and their tamboos – more elegant, class. He is said to have hundreds of brahmacari followers, and is said to have accomplished the complete parikrama on a fabulous chariot.

Guided by my faculty colleague Mr Sandeep Kumar, it was an enriching experience - glimpse of a culturally rich Sitapur!

Alcoholism & Celibacy of Priests and Luxury among the Faithful - Valsan Thambu's critique of Catholic Priests and Hierarchy: Comment

https://youtu.be/IrmB4te17-o?si=dmzyPVhuDutAcJoK

Dr Valsan Thambu, a great scholar, a senior educator and a critical thinker I admire.  I have read his autobiographical work on what he tried to do at St Stephen’s, and have been in communication with him.  

His response to Bp Thattil’s lamentation on the ethical degradation of the faithful and the clergy was around 2 points.

1.       Alcohol use among the clergy

2.       Luxury and/or ostentation among the faithful.

 

He appeared to have a convinced opinion about catholic clergy, apparently from his personal knowledge of catholic priests, in general as addicted to alcohol and dependent on it. He concludes that the major reason for this is the compulsion imposed on them to remain celibate,  and in the mortal struggle to get over the natural animal passion, they seek recourse to alcohol.

His point appears to be that the compulsory celibacy on priests is unnatural and unwarranted.

He accepts that some may be gifted with the grace to remain celibate, but most are not.

I agree with him that celibacy need not be made mandatory for being a priest in the church. That was not originally so, and it had evolved gradually, and was accepted as a norm somewhere in 306 AD (Council of Elvira).  Even after Elvira, it had not been uniformly so several churches.

Some of the Eastern Churches (Maronite, Melkite, Ukranian etc.) are having married clergy. Syro-Malankara church, when rejoining Catholic church was said to have given the option of having married clergy.

Having been an ordained priest for over 30 years, and having met fellow priests within Syro-Malabar church, priests of Latin and Malankara churches in different parts of India, and having met several priests in various other countries, especially, in the United States, I found his allegations exaggerated, if not baseless:

(i)              There are several catholic priests I have come to know closely who do not consume alcohol at all.

(ii)            There are hundreds of others who are not at all in the habit of drinking, yet not averse to having a drink or two for a party or a solemn meal, and who enjoy it.

(iii)          In my encounter with hundreds of catholic priests in different parts of the world, I have come across or come to know not even half a dozen who were alcohol dependent, or who needed alcohol to lead a healthy priestly life.

(iv)           I have come across or heard about priests who had a daily dose of alcohol, but they were few and far between.  There have been also some priests who were addicted to smoking. Other than these few exceptions, I have hardly come across catholic priests who required to indulge in alcohol to suppress the animal passions that are said to be natural to human beings.

(v)             In the several instances of my short-time ministries in the parishes of USA, as an Indian I was surprised to see, alcohol being readily available in the priests’ residences.  They are not kept hidden, but very often publicly displayed in their living room or dining hall. But I have hardly ever seen any of them indulging in drinking at any point of time; nor did they have to make any excuse or show a pretence for having a drink or two on some occasions; nor does the culture look down upon it.

(vi)           However, in Kerala culture, especially in the Syro-Malabar Church (often turning Zero-Jesus),  or perhaps, in the middle-class Indian culture in general, having a drink is considered something evil, not befitting a spiritual person/leader, something not to be done, yet something a good many of the Indians (men) would like to indulge in. (But I was pleasantly surprised to read the statistics in this regard – according to National Family Health Survey (NFHS 2021)  the national average for men who consume alcohol is 19%, and for Kerala, it is 19.9% - likely hiding in self-reporting adjusted, still it may not be more than 25%.  Now is it about hard drinkers or addicts or generally about those who consume alcohol, including the occasional ones, I am not sure.  

(vii)         In the Latin church, this is much less seen as a taboo by the faithful. So even in Kerala, the trend is likely to be more common among the priests of the Latin Church.

(viii)       While accepting that I enjoy a drink or two on occasion, I am absolutely sure that I have hardly felt any propensity for it, or felt that it was needed to keep the animal passions under check or as a substitute for it. While accepting that to lead a celibate life is not easy, nor claiming to have had perfection in this matter, rather confessing to errors or deviations in this regard, which I continue to correct and refine,  – our pastoral involvement, professional commitment and engagement, our lifestyle oriented to prayer and independence, and not alcoholic dependence, are what help us (to a great extent) to lead a celibate happy life.

(ix)      From my limited experience of lay faithful and priests, I have observed much greater alcoholic dependence or addiction among the lay people when compared to the priests – it may be that in 1000 priests it is likely to find a maximum of 2 addicts (less likely), whereas it could be easily 15 or more among the laity.  Are the lay faithful taking recourse to alcohol because they are not having a worthy life partner to satiate the animal passions natural to human beings?

I felt that Dr. Thambu was venting his animosity or apathy towards the Catholic priestly lifestyle, rather than presenting factual information and logical arguments. His personal experiences with Catholic priests might have been limited to a particular circle. While there may be instances of alcoholic indulgence or deviation, connecting these to form a general judgment that presents the Catholic clergy in a negative light raises questions about the bona fides of his arguments.

On the second point he focuses, I am rather fully in agreement with.  Whether luxury is needed or not, whether it is sinful or not, are debatable issues. It can have an economic argument as well. That apart, personally, my thumbs up to a simpler lifestyle with minimum needs, and no wants. No claims to that either! But before crying foul about the indulgence of the faithful in this regard, those in the authority are bound to examine their own lifestyle and see while in positions of power including that of leading a local faith community, whether they are victims of this trend in their personal lives as well as in the activities they lead and animate. 

Post Script: On second thought, I have to confess, as is almost evident to all: the Catholic church survives and thrives as a robust institution, (besides the strength drawn from its founder Jesus Christ, which should be the case with any other Church, claiming to be Christian) because of the army of dedicated full-timers as priests and nuns, who have set aside the natural animal passion for something they thought as nobler and worthy, and good many of them, drawing a 'kick' from engaging in such activities, full-time with very less to care about their families, and being most of the time compensated adequately by the devotion and trust (and also care,  though not always) of the faithful, and even of others that come into contact with them. This aspect of exhilaration, not necessarily from alcohol, is perhaps unfamiliar to Dr. Thambu, though his own dedicated work at St. Stephen's might have provided similar experiences.  I don't think it was anybody's clever ploy or contrivance that led to the emergence of such an army, but a spontaneous and spirited response to various needs and crises.

In this case, the priests having greater autonomy and possibility for initiatives, might have greater satisfaction from a typically secular point of view, when compared to the consecrated women, who do not enjoy that degree of freedom and autonomy; however, still accomplishing marvellous feats with individualised care as well as institutional ministry. This secondary status, not being an ideal one, is also to be realistically seen as the reflection of the secular world on this religio-spiritual domain.  

THREE DECADES - MINISTRY OF THE WORD, MINISTERING TO THE WORLD

Feb. 2, 2025. Happy Consecrated Day 2025! I come to know about this dedication in the Church, on the feast of presentation only now!! 

I thought of making a note of our 30 years together - in no way claiming to be complete - after all, it is my blog! However, this platform provides flexibility for continued editing and revision. So, in case, there is something missing or not in place, our friends are welcome to point that out. 

1994 - We were 31 CMIs from four original batches; Plus 4 Camillians, 2 from the Order of Carmelites, 2 from Third Order Rigors, 2 for the Diocese of Mananthavady, 3 for the Diocese of Kottayam, 2 for the Montfort fathers and 3 for a secular order of priests. From 54 CMIs and some 10 others in 1987, we had become a smaller band with many additions-deletions.

Of the 31 CMIs, only 25 of us were Dharmaram trained - 4 were from Pune and 2 were from Ashta. In due course, two chose other paths, and one is no more (Mathew Chetikalam - RIP+). So there are altogether 28 of us now spread across the globe - Africa -1, Australia - 1, USA - 3, Philippines -1, Qatar/UP - 1, Germany - 3, Italy -1.  Getting the NRIs is really tough - however, when a proposal of meeting together on completing 30 years was mooted, Joseph Mani Niravathuparampil responded enthusiastically and wanted that to happen in January 2025 so that he could be part of it. Matching the suitability of that time with the rest of the NRIs was the next task - when another German resident Poly responded favourably with genuine interest being shown by Paulson (Philipines), James (Australia), Cherian (Italy) and Paul (Kenya), that became the obvious choice. We zeroed in on the 30th and 29th of January to accommodate the maximum of these people and appealed to the Indian residents to take a break from their engagements - with most of them having very serious responsibilities as HoIs in various parts of the country.  

All said and done, in the two days there were 17 from the 1994 batch and 1 from the 1995 batch, besides some of the former batchmates - Varanath (Thomaskutty), James (Mannanal), CJ (Jose Chiramattel) calling on to say hello. 

A few of us met at the guest house of SH college, Thevara, thanks to the support of Rev Fr Prior and Rev Fr Joseph Kusumalayam. We were greeted by the Prior on 29th morning and had breakfast at the monastery. 

We assembled around 4.30 pm at the guest house of Rajagiri Engineering College (RSET), began with a short prayer, went around the biodiversity-rich campus, undergone a radical transformation in the last 25 years, clicking pictures. We were treated to tender coconuts of the campus (indeed, sweet & tender) by the School of Management Director, Rev. Dr Francis Manavalan.  

It was followed by a short reflective prayer session led by the Spiritual Father of the batch, Devassia.  Then almost all present shared their experience and views as priests in the last 30 years! 

Paul - with a short stint as a teacher of Polytechnic and then as a formator in Keralam, and then in Kenya - now for almost 25 years.  He adjusted his vacation in such a way as to be part of the gathering, overcoming stumbling blocks like an unexpected hospitalisation.  He is still very much the lightweight active Paul only that he is devoid of his trademark beard. 

Abraham (Kizhakkekkuttu), who joined late to the batch is the senior-most among us. He came leaving behind many achievements - an NCC C certificate-holder, a member of the RD parade contingent, a para-jumper, a teaching career, an office post in the police force... His had been a teaching and ed-admin career of past 25 plus years - a pensioner of Gujarat government, a builder of institutions, a pastor - indeed a winner, while also being a modern-day CMI Phoenix bird surviving very many road accidents - some of them fatal - and bouncing back.  Now serves as a parish priest in Junagad. 

Mathew (Mathukutty - Thengumpally ), joined our batch from the junior batch - an athlete and a sportsperson. After initial years as a teacher, and a 2 year pastoral stint in the US, he had been a career principal for over a quarter century across various schools, who made receiving recognition by the various official bodies his habit. Addicted to work, he still finds time for rigorous games, and has survived an attack of cancer with his sportsman spirit. 

Josef Mani (Niravathu or Niravathuparampil), also joined the batch having completed his graduation before joining the congregation. After a brief period of ministry in Keralam, he was sent to Germany to minister there and support the congregation, which he had been doing with great efficiency and earnestness in the past 25 years plus. 

James (Sheen or Thazhoor) is from Kochi (Kadavanthra), however, with his ancestral  roots in Changanachery, he joined Trivandrum province. A language enthusiast - especially of English and Tamil, he chose an international ministry from the very early times - spending more than 25 years in South Africa, and now serving the faithful in Australia. With a sharp sense of humour, he looks at the unchristian follies the Church makes by its apparent blind adherence to ritualism. He is grateful for a second chance from a near hopeless situation of COVID, which he survived by self-treatment and divine grace! India, Africa or Australia - people are all humans, the differences being superficial, he observes. 

Mathew (Manjakunnel) had been the artist of the batch and he has used his artistry to creatively transform the various domains he touched. With a Master's in Economics from Baroda University, he has been a school teacher under Kerala government, but soon left that behind to guide and pioneer several schools in Kerala and one in Karnataka, revived an ayurvedic-nature cure centre of the province, guided the province and many others along path of sustainable social ministry, and is now guiding a province of the CMIs. Carmel province apparently cannot do without such ministry from someone from his family - his uncle, his brother or himself all having been its leaders! Of late, he is on a publishing spree - with his latest work 'Anonymous Christians' being released on this day! (I have taken it along for my reading). 

Peter (Baby Kuzhikandathil) shows the kind of transformation possible through CMI formation - his academic track record shows steady progress from an average student to a brilliant one, an award winner and one of the most illustrious researchers of the congregation - with an H index value of 39, over 170 articles, several books, almost 25 Ph Ds, hundreds of conference presentations globally. He had been a Principal, a research guide, dean of research of the well-established Hindustan University. His career graph also indicates education, training, research, publication, research guidance, institution building (14 centres of excellence initiated), school-college-university level functioning and pastoral work. Enviable track record, and unenviable opposition and scrutiny on the side of his superiors. As I jot this down, I get the news of his appointment as the Pro-Vice Chancellor of St. Joseph's University, Chennai - though the congregation had been reluctant to recognize his accomplishments, not so with the world beyond it - where he has held several academic offices of high-standing.

Joseph (Karikattu or Kochu) - happens to be in this batch, as he had gone for higher studies in Gujarati. The majority of his years of ministry - over 25 years - had been in the education of the marginalised, with a kind of ashram way of life. To my mind, he is a model of simplicity and commitment - especially commitment to the gospel value of being poor in spirit. An artist by birth, he is our proud representative on the ashram path - we cherish his presence, a first time in our company. 

Devassia (Ezholithakidiyel) - was destined to be a formator, with a training for the same from DVK soon after his ordination.  In his assignments of guiding the youngsters in formation (almost after the pattern of our very creative Rector Fr Jose Koluthara), he also managed to secure PG degree and B. Ed which led him to a career path in the public sector, leading the glorious Jamnagar school as its principal. But he quit that at the next instance when the congregation required his services in formation; and before long dedicating his life to the care and protection of HIV affected terminally ill people combining it with the axiom of sustainable production on the 25 acre campus. He is a spiritual guide to several religious communities of the region! Except that silver streaks have appeared on his otherwise dark black canopy, his hairstyle, the chistle-shaped side-burns all remain the same as from Valiyathovala days!

James (Puthuparambil) - he went down by a year from our batch as he pursued higher studies in Gujarati. Having served a government-aided higher secondary school as a Gujarati faculty, he set that security aside to establish an CISCE school in Rajkot, and has remained its Principal to date, for over 25 years, seeing to the formation of youngsters in the mould of sustainability, and building up a green clean campus accommodating over 4000 youngsters!! He feels that our typical appointment and tenure regulations may not fit well for effective ministry. 

Jain (Thomas Kuzhiyanimattathil) - perhaps the only one among us to be away from the web of email or whatsapp, it was not all that difficult to get him invited. And we were all thrilled to have him with us, though his travel from Dharmapuri Retreat Centre by rail and road made him arrive late in the night. He shared with us the thrill of practising the gospel beatitudes - of being poor, of being a peace maker and of proclaiming the good news across Tamil Nadu for various groups, in fluent Tamil. Proud to have a brother who has been effective in ministry sans the typical institutional framework. 

Josekutty (Mariya - Mariyalayam) - is the network man of the batch - who weaves the web of fraternity without making a noise about it - pushing, persuading, and planning so that the batch sustains the fraternal spirit. Excepting a brief stint in South Africa - his had been a career of pastoral ministry while serving various houses of the province, and lately of the CMI general. The years dedicated to the care of the mentally challenged children at Adoor he cherishes the most. The batch owes the most to him for sustaining the evergreen spirit - our Linking Pin. 

Shaju (Valiyaparampil) - is the silent, meek man after St. Francis of Assissi. However, this time he was outspoken, sharing his agonies in the ministry and in coping with his health. With pastoral ministry, a very active social apostolate with the iconic figure of late Fr Kodiyan, a very tough formators' training in an alien tongue in Italy, undeserved reproof from well-meaning superiors, a prolonged stint as the formator of novices, grappling with the debilitating Parkinsonism and to a great extent surmounting it through modern medicine, and now ministering to the ailing at the prestigious Amala medical college - indeed a chequered path of glorious ministry illuminated by high-end suffering! We are all very glad to see him back in the company! 

Puncha (Jose Punchaputhussery) - one of the twins of the family, Puncha is a transfigured person in the 3 decades - from the agile, athletic, austere figure, he is now a rotund yet very pleasant figure with much-restricted mobility. But he overcomes that without complaints, moves about still using public transport, that too at any odd hour, and still makes it a point to be connected, and yet different. He grapples manly with varicose of the oesophagus, herpes, diabetes, suspected filariasis - and yet goes about cheerfully, with complaints to none, taking all these in a matter-of-fact manner, and sharing his witty wisdom to all. A teacher of the primary stage students, he now manages a house at Vaikom, which the province has almost purposefully left to his care, giving him some element of freedom to live his unique life-style. 

Poly (Pereppadan) reminds us of God - the changeless! Then, now and ever (Heb 13:8) - hardly any perceptive change. Young, athletic even at the stage of 60! After joining the Kenya mission very early, he was shifted to Germany with the mission of supporting the mission which he had been doing all these 25 plus years. Fluent in German, and relishing the ministry he has been doing with utmost happiness, he has not forgotten a bit of his Thrissur Malayalam. We remember his dexterity with drums - fear all that has been left behind. 

Paulson (Paliekara) is another silent man behind the sustained network. After his early training in formation and an early stint with that ministry, his had been a long ministry of service in various administrative offices - as Prior, Councillor, Vicar Provincial and General Councillor - everywhere leaving his imprint of calm effectiveness and no-noise.  His expertise with keyboard in the seminary days, seem to have been set aside, to handle the keys of the congregation's finances. In spite of his prior engagements, he made it a point to be part of the gathering and seeing to the tougher organisational part. 

Joshy (Zacharia Plamoottil) - Our creative writer, for many of us, Playmoottil,  thanks to his antics through the barrage of the daily dose of poetry on our WhatsApp group. While remaining a teacher of Malayalam language at the higher secondary stage, he has always been an unstoppable, creative and critical writer, with a few published collections already to his credit. Joshy travelled early morning to be in the company, though he missed the sharing session. He is another great survivor - almost crushed and broken in a road accident, he is now back to his energetic self, travelling all around even by public transport. 

Oh my! It seems that I have covered almost all those who were present. I thought nobody will bother to ask me to share - but some did, and I felt I had nothing much to share, except the feel-good factor in the CMI company, perhaps that is what keeps me going! While I have remained sceptical about this whole business around dogmas and rituals, which I treat as anti-Christian and unwarranted, I also agree that these are what make the church survive as an institution (more an institution, and much less a movement). I feel inspired by Jesus Christ the human who walked the earth and in just about 3 years, living in the Palestine region occupied by Romans, grew to the stature of divine, and by establishing the connect with the ultimate and realizing 'aham brahmasmi' and proclaiming that possibility to his followers - children of the Goodness. All the rest, I feel as crap though I don't question them. And looking back, after listening to my fellow travellers, I felt that I have not done much or anything worth mentioning. I should have done much more! My 3 decades were almost entirely in higher education in Social Work and educational administration; indeed a very apt space to spread the good news of God's care - but I feel I have been inadequate. 

But the company is great and the sharing made me feel that this is indeed a great company of achievers, who have tried to make the world (around them) a better place - I think I too have tried, but not really successfully. 

We missed the company of others. We expected our pride in Rome, Rev. Dr Cherian to be here, but who had matters of greater importance to attend to - having to deliver Bp Jonas memorial address at our alma materDVK; Joy (Vattoly), a regional superior and educator in Maharashtra all these years - excusing himself on account of ill health, Paulson (Thaliath), who tried his level best without success to obtain his documents from the Philippines to enable him to travel. Then there was Joy Parappilly who needs continued medical care, Jose (Thottian) who from the very beginning, who goes about doing his work, shunning all paraphernalia.  We missed our other NRIs - the great organiser Joshy

(Thadiyananickal) who had single-handedly managed our 15th year get-together a memorable event, Jose (Kattakkayam) who has just arrived in the US for a pastoral stint, George (Kalachira) who has a fixed schedule of India visit accompanied by a German group. We were thrilled to have our past companions who are no longer in the CMI company - Thomaskutty Varanath, James Mannanal and Joseph Chiramattel who took the trouble to say hello to the gathering. Most others, except the Kozhikode contingent in this league, were contacted - Karakunnel, Mylackal, Augustine, Vallyara, Thannippara... so on. Job Edathinatt in the US invites us all to have a gathering in the US!  I too escape - after winding up for the day 1, I bid farewell to rush to Doha, to ensure that the Academic Director of our Rajagiri School is there for at least one day of the School Fest - and I make it! Our Master Rev. Dr Joseph Areeplackal was also missed. He had adequately compensated by helping us with a prelude, which took place on the Vempanad backwaters in May 2024. 

The second day is a busy one - with morning mass led by Provincial Rev Dr. Mathew Manjakunnel, guided by the Melchizedek, Rev. Dr Peter and inspired by Rev. Thomas Kuzhiyani. No clue as to what the message was. The gathering remembered the departed ones - batchmates and gurus.  

To some extent, the hurry-burry is compensated by a trip on the Chitrapuzha from Kakkanad to Vyttila by the water metro service. 

I salute the great survivors - Abraham, Joshy, Paulson, James, Shaju, Jose Paul Puncha, Mathukutty - who have overcome severe stresses to still remain active and productive! 

We were a small good company behind this - Mariya, Paulson, Manja, Mathukutty and me - we gathered, discussed, planned and finally all things fell in place. It was a very short but meaningful gathering, with representatives from the world over. The Gujarat contingent made a great impression that now everyone is eager to meet in Gujarat.  

with Sunny Vettikkattukuzhy at Rajagiri, Kalamassery

Holy Eucharist at the gathering at Thevara.

SH new campus! 

Meeting Rev. Varghese Puthussery, director of Kristu Jayanti Public School. 

Dinner at the guest-house refectory. 

Happy Hours of sharing the insights of 3 decades!

Waiting for Godot Water Metro at Kakkanad! 

In the Company of Vavachayan – Sitapur Letter

 In the Company of Vavachayan – Sitapur Letter

Glad to catch up with Vavachayanm, my uncle Rev. Fr T.A. Antony CMI. Having been in the order now for more than four decades together (though never in one place), we have become more fellow (to-a-great-extent-like-minded) members of the order than close relatives.  But being relatives, we do have many things to share when we meet. Our common interests border on religious life with sensitivity to and responsible living on the planet, with a special focus on waste minimisation and management. 

He usually lives in Srinagar (Garhwal, UP) at a cultural centre - Sadharmyam, which promotes inter-cultural dialogue.  Last two weeks he was in Leharpur in Sitapur district (UP), which is about 30 kms from where I live, Naipalapur.  He was substituting the two young priests there who had gone to Keralam for vacations.  As such, there is no Christian community there. However, 2 teacher families from Keralam and 2 staff families (husband-wife) from Jharkhand are there, and they take part in the daily mass. Even our Nepali cook and the yard keeper, and the accountant seem to take part in the mass though they are not Christians.

It is rather cold here (min. 6 and max 19 or 20) and the Sun does not make a regular visible appearance. This morning, he appeared very tame and meek as a moon. I should have captured his appearance.  Even with 4 or 5 layers of clothing, one still feels cold.

As all these stations fall under the one big parish (with around 40 families spread all over this district), we get together on various occasions.  Last week he came to join us for the birthday celebration of Rev Dr George Athappilly, my colleague, who has the unique distinction of having been the only Ph D scholar guided by our beloved former President Abdul Kalam.  (He teaches computer science to our BCA students.  And also for our MCAs. He finds our students faring much better than the engineering students he had taught in various engineering colleges in Keralam; at Anna University, and at St. Charles Institute of Technology, Nagpur.  Perhaps, he holds the unique distinction of having taught in more than 10 engineering colleges in a span of 20 years or less. He is passionate about and obsessed with teaching programming to the youngsters).

For birthday, we went out to eat – one  of the few such occasions with us.  This was further necessitated with our helpers with cooking – Rebeka and Manoj (husband and wife) – having taken their well deserved vacation for the past one week.

Vavachayan and I shared some time at the dining table and taking a walk around our ground with 6 tracks of 200 metres laid.  5 rounds will make a 1 km walk.  I was shivering in the cold in spite of having completed 5 rounds. And Vavachyan’s jogging amounted to a 75% brisk walk on my end. So we parted company and I ran another 5 rounds which made me warm, but still leaving no sign of perspiration. I could still manage to continue without a change of dress. But I treat myself to the luxury of a warm water bath. 

Our Superior is Rev Dr Johny Purakatt.  It is his silver jubilee year of priesthood. For those familiar with Thevara School – he is the son of Antony Maash, who taught for almost 3.5 decades at SH Upper Primary school. Orignally from Kumbalam, he got settled  in Thevara, when their land was taken for the rail project. He was teaching when I was a student of the high school.  Later, he served as Catechism Headmaster of the monastery chapel school for many years, before finally winding up such ministries around 2015. At 90+ he is still fine.  Fr Johny also happens to be the nephew of Fr George Earathara of KCSL fame; and his brother Babichan was my batch-mate. His mother has been bed-ridden for the past two years plus. 

Fr Johny is a great host and he tries to make every guest feel welcome. So he insists on Vavachayan staying over for another day. At night, kappa with chicken curry is prepared. And he brings a cake to be cut by Vavachayan and a bottle of non-alcoholic Jacobb’s wine (which tasted like Vinegar) in honour of Vavachayan, as he does not prefer alcoholic wine(s).

We have a good time at the expense of each other. He enjoys our great garden  and the wonderful collection of Chrysanthemums (over 30 varieties), maintained by the efforts our the Vice Principal Rev. Dr Sajimon Philip.

This morning, we celebrate mass together. Vavachayan is on semi-fast (and I am on full fast – more from a health angle than any pious intention) it being Friday. Fr Johny drives him to the bus stand. Vavachayan wanted to travel at night, but he does not prefer AC or sleeper buses. So we suggest he travels without reservation – either get a straight bus to Rishikesh/Dehradun/Haridwar to get down at Najibabad (Bijnor Dt) – almost 350 kilometres from where he could get a bus to his destination, Srinagar – another 150 plus kilometres along the Garhwal hills.  Probably, having to get connections at Kotdwar and Pauri (Garhwal). It is winter. So if one is well protected, travel is more pleasant than travelling in the hot summer.

Most likely, he will reach only tomorrow, with a break at Najibabad where Bijnor Provincial house is – I spent almost three years there as an undergrad student.

We put him on a Delhi bus, which will reach Moradabad via Bareilly in about 5 hours, from where he will get Najibabad bus which might take another 1 or 2 hours. 

At 79, Vavachayan is calm, healthy, engaging in manual labour, lending all possible services as a pastor wherever required. Happy for him, as he is into his 53^rd year of being a priest. Praise the Lord!

Wish you all a Happy Jubilee Year to be ‘Pilgrims of Hope’ in an apparently, hopeless world.