PLASTIC WASTE MANAGEMENT

- Prof. P. C. Menon

Plastic is an indispensible material in the modern world. It is an industry involving millions of crores of Rupees all over the world. India alone produces and exports plastic materials worth millions of Rupees, providing employment and job opportunities to crores of people. All other industries are in some way or other dependent on plastic products. Any idea of closing down the industry or banning its production and distribution is nothing short of suicide.

The Indian plastic industry exports in 2008-09 was worth about $3.7 billion, according to Plastindia Foundation President Arvind Mehta. The per capita consumption of plastics in India is 6 kgs against the world average of 27 kgs. India's consumption is set to double by 2012 and we need improved manufacturing technology to cater to our growing demand, he said. India is projected to become the third-largest consumer of plastics by 2012 with sectors like packaging, electronics, telecom, infrastructure, healthcare and consumer durables set to witness surge in plastic consumption, Mehta added.

The plastic processing sector comprises of over 30,000 units involved in producing a variety of items through injection moulding, blow moulding, extrusion and calendaring. The capacities built in most segments of this industry coupled with inherent capabilities have made us capable of servicing the overseas markets. The economic reforms launched in India since 1991, have added further fillip to the Indian plastics industry. Joint ventures, foreign investments, easier access to technology from developed countries etc. have opened up new vistas to further facilitate the growth of this industry.

It is impossible to find a suitable substitute in the near future. The reason why the use of plastic is so popular and wide spread is the convenience of use, the protection it gives to otherwise perishable materials and the safety it renders in packaging. Plastic carry-bags come in handy at stores and vegetable shops, eliminating the need to carry bags when you go shopping. It is practically impossible to carry enough number of cloth bags unless you are certain about the quantum of things you plan to buy. Therefore, it is better to believe that the world cannot think of Life without Plastic.

What we require is a regimen to dispose of used plastic properly. We have learned to handle much more hazardous things like electricity, cooking gas, etc. most effectively. Of course, a well planned awareness program is inevitable, but a total ban on the production and use of plastic materials is both unwise and impractical. Instead, we have to start thinking on the lines of how used plastic can be re-used, recycled and disposed of in a healthy way. Though it is advisable to use more of bio-degradable plastic, it is not a feasible solution in the immediate future. Some ways to tackle this problem are:

1. Recycling of plastics in an environmentally sound manner. This involves selection, segregation and processing.
2. Build roads using Plastics Waste. Thiagarajar College of Engineering, Madurai has made extensive studies on this and has proved that such roads are much better than bitumen coated roads.
3. Plastics Waste Disposal through Plasma Pyrolysis Technology (PPT). This is a state of the art technology that integrates the thermochemical properties of plasma with pyrolysis process.
4. Conversion of Plastics Waste into liquid fuel. A research-cum-demonstration plant was set up at Nagpur, Maharashtra for conversion of waste plastics into liquid fuel.
5. Thermalysis : Thermalysis is process whereby scrap and waste plastics are converted into liquid hydrocarbons that can be used as fuels (diesel, gasoline etc.).
6. Re-use of plastic wastes as binders : Waste plastics, made up of Polyethylene, or Polystyrene softens after heating around temp 130-135 degree C. A study using thermogravimetric analysis has shown that there is no gas evolution in the temperature range 130-135 degree C.The softened plastic has binding property; these molten plastics material can be used as binder. It is found to be a good blend with bitumen for block making, modified light roofing, plastic flooring and polymer reinforced concrete etc. A pilot study has been successfully completed in the the Thiagarajar College of Engineering, Madurai.
7. Use of plastic shredders. A company named Cecon Pollutech Systems Pvt. Ltd. Has produced machines that can shred used plastic into re-usable materials. The shredder shreds all kinds of waste like syringes, needles, glucose bottles, pet bottles of mineral water, plastic lumps, pellets, wood paper, cardboard etc. This can be widely used in Finishing & Producing Industry, Hospitals / Nursing homes, Bio – Medical Waste, Laboratories, Catering Industry, Supermarkets, Municipal Authorities, Pharmaceutical Industry, Plastic Industry, and Card Board Industry.
8. USING COMPACTORS

A compactor is a machine or mechanism used to reduce the size of waste material or soil through compaction. A trash compactor is often used by homes and businesses to reduce the volume of trash.

Normally powered by hydraulics, compactors take many shapes and sizes. A large bulldozer with spiked wheels called a landfill compactor is used to drive over waste deposited by waste collection vehicles (WCVs). WCVs themselves incorporate a compacting mechanism which is used to increase the payload of the vehicle and reduce the number of times it has to empty. This usually takes the form of hydraulically-powered sliding plates which sweep out the collection hopper and compress the material into what has already been loaded.

a. Commercial use

Many retail and service businesses, such as fast food, restaurants, and hotels, use compactors to reduce the volume of non-recycleable waste as well as curb nuisance such as rodents and smell. In the hospitality industry tolerance for such nuisances is particularly low. These compactors typically come in electric and hydraulic operation, with quite a few loading configurations, like Ground-Access, Walk-On and Secured Indoor Chute.

These compactors are almost exclusively of welded steel construction for two reasons: durability under pressure and exposure to the elements, as compactors are installed either completely outdoors or sometimes under a covered loading dock.

b. Residential use

There are also trash compactors designed for residential use which, likewise, reduces the volume, smell, and rodent problems of garbage. This can be especially valuable for households which regularly dispose of items such as disposable-diaper boxes or the non-edible portions of vegetables from a large garden. Related to this, there are frequently limits to the number of trash bags/receptacles that can be left outside for residential pickup, which further renders such compactors beneficial to such households.

c. Municipal use

In addition to the waste vehicle and landfill use, there are solar-powered trash compactors that can hold the equivalent of 200 gallons of trash before they need to be emptied.

Types of Compactors

1. Portable, static and skip compactors for plastics and waste materials

There is a wide range of waste compactors to suit individual requirements to considerably reduce the volume of waste materials and associated waste disposal / landfill costs. Compactors provide an economical and satisfactory solution to the problems faced by large waste producers such as food manufacturers, hotels, shopping centres, hospitals and leisure facilities. These machines are designed to ensure maximum compaction, thus cutting uplift and transportation costs and occupying much less of valuable waste storage space.

2. The benefits of using waste compactors

They help to keep the workplace clean and tidy, significantly reduce pollution, leaks and spillage, minimize storage space, reduce smells and fire risks, prevent insect and vermin infestation, improve site hygiene, and enable real and immediate savings in the costs of waste management. One such Compactor is RR-PC10 Portable Waste Compactor.

3. Compacting Project at Mumbai Central Station, Western Railway.

In October 2001, ICPE (Indian Centre for Plastics in Environment) set up a compactor machine made at a cost of about Rs 1.75 lakhs with a capacity of 6 – 8 bales of PET bottles per hour at the Mumbai Central station. The compactor has been operating at the Mumbai Central since October with good success. Contract workers collect bottles from various parts of the station; bring the bottles to the storage bins at the compaction site. At the moment the collection rate is around 1000 – 1500 bottles a day. The compacted bales are taken away by the recycler appointed by ICPE and transported to the recycling units.

What is being practiced in Mumbai can be a lesson in practice for all Local Self-government Bodies.

WASTE MANAGEMENT SYSTEM AT BRIHNMUMBAI MUNICIPAL CORPORATION

In Mumbai, the Dry and Wet waste is separated at the source itself, so that the Dry wastes could be further segregated and sent for recycling, resulting in lesser load to the landfill sites. The wet waste is processed through vermiculture or similar process to generate compost.

ICPE has joined hands with some NGO's and BMC to propagate the Proper Solid Waste Management culture among the citizens. BMC has given a secured area and a shed for segregation of dry waste, two one- tonner vans to move in the locality for 8 hours to collect dry wastes from households, Identity badges to the rag pickers, who accompany the BMC vans and collect dry wastes from door steps of the households/society buildings and bring them to the sheds for segregation. The dry wastes are product-wise segregated into paper, plastics, metal and others. These segregated dry wastes are stored in the secured sheds for disposal. Scrap dealers come and buy the scraps. The amount thus collected is distributed among the rag-pickers.

The wet wastes are collected by separate BMC vans from the household localities for composting, resulting into zero garbage concept.

ICPE has provided collection bins, hand gloves, aprons, masks, etc. to the rag pickers, and promotional literature to the society members. ICPE also co-ordinates with BMC, NGO's and others, provides training to rag-pickers and conducts awareness programmes to the general public, school children, members of the housing societies etc.

The invention of Plastic and the materials made out of it have revolutionized the consumer industry to such an extent that a blanket ban on the production and use of Plastic is unwise. Instead, it is time to think of the above mentioned ways to handle used plasic.

What is possible in a big metropolitan city like Mumbai should certainly be possible in the Corporations, Municipalities and Panchayaths in Kerala. But what we essentially require is a definite change in the mindset. We believe that dirt in our house is decoration in the street. We freely throw out the waste from our house over the walls on to the roads, and blame the government as irresponsible for not clearing the rubbish.

Still, there is some hope for us. The valuable service done by Kudumbasree in many respects tells us that something is possible in our State. A further extension of this, with ample help and guidance from the State and Local Self-governments, can go a long way in Waste Management with the involvement of the enlightened public of Kerala.

References:

http://www.cpcb.nic.in/wast/plasticwast/Options_Plastic_Waste_Management.pdf

http://www.cecon.in/waste-plastic-shredder.html

http://en.wikipedia.org/wiki/Compactors)

http://www.rocksiderecycling.co.uk/compactors_RRPC10.asp )

http://www.envis-icpe.com/waste_seg.htm#brihn

http://www.plexconcil.com/ipindus_english.asp http://economictimes.indiatimes.com/News/Economy/Foreign-Trade/Happy-days-for-plastic-goods-exporters

An analysis of the Social Studies Text book in the 7^th Class.

The first three chapters are considered controversial. The excerpts chosen to illustrate certain situations that existed in Kerala about a hundred years ago do not seem ideal to convey the social message intended.

1. Introduction

The text opens with an exhortation to the students to creatively interfere with the immediate surroundings of life. The second paragraph in the introduction speaks about ‘jeevithaththinte aduththa parisarangal’ (referred to as JAP hereafter) and the need to interfere with it.

Lesson 1

This describes how the farm lands were wrested from the landlords and handed over to the real farmers. But, in the present situation, as seen by the student, this doesn’t seem to have produced the desired effect. The extract from K. Madhavan Nair might have been true some 50-60 years back. As a result of the Agricultural Revolution and Land Reforms Act, all such lands belonging to the Janmis became the farmer’s, but are they their own now? In the JAP that the children see now, the land has changed hands and somebody else uses it for construction purposes. They fill the cultivable land for other purposes like constructing concrete saudhas. The aftermath of the evacuation process in Munnar, where Political parties and the moneyed appropriated forest land for constructing palatial resorts and hotels, is well known to everyone. Are the Janmis referred to by KMN responsible for filling the cultivable land and the present scarcity of rice? How can the 12 year boy constructively interfere with the present plight?

What AKG describes also must have been the plight of some farmers long ago. These farmers who got the land in their names are the same people who sold it for a pittance to bigger land owners and brought about the present plight. What is the present plight of the Kayal nilam recovered from Vembanad Kayal by Murickan with great efforts? There is no cultivation now and the recovered farms have been handed over illegitimately to undeserving people for a paltry sum.

Viththittavan Vilakoyyum is a mighty understatement now. It needs to be modified with ‘if KSKTU permits’. The present situation now in the field of Agriculture is that the arrogance of the Janmi has been replaced by the haughty autocracy of the political parties and their henchmen.

There is absolutely no reference to the Pattakkar who deceived the Janmis during those days and became landowners themselves; is there any account of the number of Janmis who lost all their belongings as a result of non-remittance of what was due to them? The net result of the Land Reforms Act appears to have been a total breakdown of the economy of the State. The landlords were deprived of the wealth and the farmers did not get it either. In such a situation, can any one be blamed for shifting the focus on to cash crops? In turn, it cannot be forgotten that cash crops prop up our economy to a great extent.

If only some enterprising men had not chosen to deport themselves from the State and work elsewhere for their earnings, the State would have been in dire straits even now. Is it not true that the State survives even now on the money sent by the workers in the Gulf?

In short, the lesson is a mirror that reflects only a distorted picture of what happened over a period beyond hundred years, which has no relevance to the present situation. Why did the farmers abandon cultivation? Why did we have to turn to other States for rice? What happened to the proposed Bhakshya suraksha Paddhathi? Why is it that we have to turn to the Tamilians, Biharis and Rajasthanis for labour? A lot of questions like this need to be answered. What the children need to ‘interfere with’ is the present autocracy of the political parties blocking their education, progress and development - through strikes, hartals and political rivalries.

The table regarding longevity and literacy does not reflect anything connected with the said Agricultural Revolution. The increase in the former is because of increased awareness of personal hygiene and medical facilities achieved through greater literacy; the contribution of the Missionaries and other private agencies in establishing schools and colleges cannot be ignored in facilitating the increase in the latter.

The reference books mentioned also are severely one-sided.

Lesson 2.

The reference to untouchability that existed in the society before some time is true and it still exists in some other parts of India in the crude form. But, as far as Kerala is concerned, the children studying in schools do not recognize this distinction between the higher and lower class of people. They make friends with anyone without asking their caste or creed; teams are formed without this distinction. They live together and play together. In any case, there is not much untouchability among the children as experienced by members of the different political parties and groups within them. The gradation that exists within the same political party, the rivalry existing among different coalition parties and the human carnage resulting from belonging to different political groups – all have far outclassed the damage that was said to have been existing in the past in the name of caste and creed. If ever there is some class difference experienced now among children, it comes from different labels of student unions imposed on them by the political parties.

I have the experience of preparing my daughter for an elocution speech on Mathasauhardam when she was in the second standard. She could not understand the meaning of the concept. Children never see the difference between names like Moytheen, Joseph and Molikkutty. They do not distinguish one another as Hindu, Muslim and Christian. It will be extremely difficult for the student to categorize the names in the given class list without the profuse help and explanation from the teacher. Why, the teacher will have a hell of a trouble explaining ‘Dalithan’ when teaching that lesson. Why instill the children with hatred and disrespect that they never had?

The extract about ‘echil’ is simply obnoxious. Why should we force our children to read such detestable things, simply to convince them that such things existed in the past? The situation is not currently experienced and, luckily, our children may not have to come across that in real life. What purpose does it serve?

Similarly, the paragraph about Channar Lahala is also grossly unwanted. You are telling the children that there were avarnanans and savarnans and they were forced to fight for their just demands. This shows nothing more than the power of mass strikes, which is resorted to by all political parties for just and unjust causes in the present context.

Vaikam Sathyagraham also depicts the same story. Fighting for human rights. Perhaps the lesson intended is that such model mass movements are now being used by political parties nowadays to satisfy their vested interests.

It also appears from these extracts that but for Gandhiji’s powers of compromise, these struggles would not have seen the desired result. In both Vaikam and Guruvayur, his interference helped to solve the problem, in spite of the heavy mass movement for bringing about the change. So as not to invite ire from other religions, they also get a passing reference about comparatively unknown figures - Poykayil Yohannan and Vakkom(who) Maulavi. They somehow managed the ‘reformation’ in their religions without the interference of Gandhi.

The rhetoric questions below these extracts are self-explanatory. The children are forced to admit the existence of such discriminations, though they themselves do not feel it.

Mathamillaaththa Jeevan only pushes the child to postpone the question till a later date. He will require to choose one when he faces the question of Reservation – SC? ST? OBC? what percentage? Which quota? He will also need it if he wants to contest an election or become a Minister. Under which quota will he come?

Nehru said that after his death no funeral rites should be done. Was it properly followed? Now, we celebrate his birthday and day of demise with Prayers and offering of flowers at the place where he was buried. Not only his, but that of all the political leaders belonging to all Parties including the revered Marxist Party, is celebrated with wreaths and flower archanas. The State is strewn all over with Rakthasakshimandapams in memory of those who are said to have died in the cause of the Party! It is easy to quote the words of Great Men, but practicing them is left to be done by children around 12 years!

I would be the happiest person on earth if our political leaders properly understood the meanings of the quoted texts and led us accordingly. But, that is never to happen! Because, the greatest weapon in their hands is maintaining the differences!

I can vouchsafe for certain that there is absolutely nothing against Religion in the text. Perhaps the spokesmen of Religions are angry that there is not enough reference about their own greatness. The text does not advertise the worth of belonging to any particular religion and, perhaps sees all religions on the same plane.

The secularism envisaged in the Constitution does not advocate absence of religions, but the right to believe in and follow any religion of one’s choice. All religions were formed with the intention of making human beings better and virtuous; if some religions corrupt, others will take their place. Still, why should we deny the children the opportunity to get moral and value education through their religious teachings? No Nation now denies the right to worship; we are aware of what happened in Russia where religion was negated for a long period. If someone gets some peace of mind and comfort from believing in his god, why should the State deny him the solace, especially when some political parties consider their leaders as more powerful than God Himself.

The statement under ennittum (Page 21/22) is true, not for the children, but about the politically motivated grown-ups who try to reap benefits from communal clashes. What was the role of children in Maaraad Kalaapam except as sufferers? Let us not hide the fact that the caste-creed differences openly come to the fore during elections – in deciding the candidates, choosing the ministers and awarding portfolios. Do the children make such distinctions anytime in their matters? Similarly, the extract nanmayute naalukal, describing a child from some other community reaching the child’s family as a refugee, indirectly gives the suggestion that the child should have been treated differently!

Throughout the lesson, there is a strong hint of fighting against injustice through mass movements. But our political parties and groups with vested interests are at present resorting to this means to fight against whatever that doesn’t suit their convenience. This is what exactly happens in Kerala, whatever be the issue. Today, it is the text book, tomorrow it might be lack of rains. We are given to understand that the only solution to any problem under the Sun is hartal, whether it be price-rise or Tsunami.

Lesson 3

This chapter describes our Independence Movement though many great names are missing. The labels given towards the end – madyalobi, vanapalakar, manal mafia and excise – are likely to create a doubt in the minds of the children whether such acts are desirable or not, in line with the exhortations in the previous chapter. How should the child react to his father when he refuses to contribute towards the treatment of Renu? Aren’t we cheating ourselves when we complain about the escalation of prices and, in the same breath, demand for higher prices for our products? Does the lesson reflect in any way the need to help others when they meet with difficulties, other than collecting funds? The sum total of these three lessons appears to be garnering collective movements against authority, which is exactly what the critics of the book describe as Communism.

All the efforts taken by the Freedom Fighters to resist the authority of the British Government might be misconstrued as a plan to bring down any democratically elected Government. The cartoon praising the Englishmen for their rule might give the children the feeling that it was true – if they are truly aware of the confusion that exists in the present Government and their policies!

I am bound to say that this is a thoroughly unwanted controversy. For one thing, the book doesn’t fulfill any of the requirements of a teachable text; secondly, the presence or absence of such a book in the State Curriculum in the 7^th Standard is not going to make much of a difference in the social atmosphere of Kerala or the academic brilliance of the student. This is especially true because he is assured of 100% pass up to the 9^th standard and in SSLC, one seldom fails!

The only effect that this book is likely to bring about is a major tear in the social fabric, a severe breakdown of law and order. Peace in the State will be terribly disturbed as the followers of Gandhi have discarded Sathyagraha and Ahimsa and have taken themselves to the streets; the followers of Marx are already famous for their militancy. Other groups who are more vociferous and villainous have offered to add fuel to the fire. The policy is to go to the street, attack the policemen, get beaten up and complain about police atrocities. How long will this continue and what will be the ultimate fallout? Not even God knows in God’s own Country!

Is Marxism in Kerala a Religion?

I cannot help drawing an analogy between the Marxist Party in Kerala and the recent controversies regarding temples. I believe the Party behaves more like a religion than a political outfit.

The Party has become almost a byword for blind belief. Nobody has the authority to question the decisions of the Party bigwigs. Unless you toe their line, you are out. Trying to correct or re-orient the policies will invite derision and being outcast. Those who were once considered the brains of Marxism are now total discards.

The sickle and hammer is more an idol than a symbol. This idol is prominently placed in front of the temple of the Marxist party, the AKG Centre. Its replicas are coming up throughout the State at every nook and corner. The roads all along are paved on either side with this emblem in the form of flags and posters.

Temples for martyrs are being raised day by day, wherever possible. The names of these martyrs are more sacred than that of gods. Places of worship may be demolished for road-widening or other public purposes, but not these constructions. Remove a flag post and there erupts violence.

All forms of worship in temples are followed ditto by the Party. Garlanding the ‘deities’, flower offerings (Pushparchana), Thalappoli, Chendavadyam, Thayampaka, etc. are usual accompaniments to any function. Pageantries along with elephants are not unusual when welcoming esteemed leaders. Flag hoisting is a serene function. The heralding of the flag-mast from great distances, to the accompaniment of lighted torches, is done with more zeal than what is seen in religions. The annual days of leaders of bygone days are celebrated with much fanfare. Every meeting begins with lighting of the ceremonial lamp. Only ‘Karpooraaraadhana’ is missing.

Another more prominent feature of the Party is the confirmed class-difference. The echelons of Party workers are more drastically defined than the ‘Varnavivechanam’ accused of among the Hindus. It is stronger than apartheid itself. In the Bhagavat Gita, Bhagavan said: “Chathurvarnyam maya srishtam, Gunakarma vibhagasa:” (The four classes - Brahmans, Kshathriyas, Vaisyas and Sudras – were created by me on the basis of quality and duties). In the Party, workers are graded into different cadres – PB, State Council, State Committee, Branch Committees, Local Committees, ordinary followers, co-travellers, etc. and the divisions are watertight. ‘Untouchability’ in a different form is at its supreme at all levels. Non-Marxist humans are total outcasts in anything that concerns the Party. Intolerance to criticism reigns supreme. Promotion and demotion are rewards and punishments. Any act or word without respect to the party leaders is liable to be punished with demotion or expulsion. Unless you sing in praise of the Party Secretary, you cannot exist in the Party. Criticize him in speech, poems or cartoons, you invite the axe. It is heard that as many as 2,000 ardent workers of the Party at different levels have experienced the wrath of the Party Bigwig. Why, shouting slogans against a film actor invited expulsion from his parent association for a staunch party worker!

Hero worship in the Party is a two-sided sword. Know for certain whom you are praising! Choose the wrong person, and the sword flies against you.

The Thanthri in Guruvayur did not expel anyone from the religion, to say the least.. He only did some cleansing ceremony inside the temple when he was informed (perhaps wrongly) that a non-Hindu had entered the temple. None would have come to know about it unless somebody else leaked out the matter. But, in the Party, expulsion is a regular course. Anyone who is said to have acted against the ‘interests’ of the Party, according to the Chief Thanthri of CPI(M), will be expelled on the spot and without a chance for explanation. Some men in the Party are greater than gods; their curse can fall any moment for even alleged swerving. The crime can even be supporting the Melsanthi! Religions insist on unquestioned belief in God, whoever that may be. But the Party insists on indisputable allegiance to the Party Head.

Long back, in Hinduism there was divide in the form of Saivaites and Vaishnavites. Is a similar divide going to take place in the Marxist Party of Kerala - as VSites and PVites?

The comparison does not end here. Just as lesser gods used to take their complaints to Brahma, Vishnu and Maheswara, the lower down party members can take their hurts and seek assuage from the Supreme Power of the Party – The PB. The authority of the PB is so supreme that it suspended two members – the Thanthri and Melsanthi from the PB for petty bickerings and envious comments! The affected take the insult lying down and continue to pass the buck downwards.

Well, temples are there for people to find refuge from their worldly worries. Devotees try to seek some solace there. But, as far as this big temple of Politics is concerned, the followers of this sect seem to walk on the edge of a sword, not sure of when they will slip down from the good books of the powers that be.

*Click on comments to express your opinion.

Should non-hindus enter Guruvayur?

The issue of Devaswom Minister Sri. G Sudhakaran writing to the Guruvayur Devaswom probing the possibility of admitting Yesudas into the temple is likely to grow into alarming proportions. Thanks to the tolerance of the Hindus and the accommodating mentality of Yesudas, it may after all, fizzle out with no consequences.

The first question here is whether the Devaswom Minister has any right to order such a step. In fact, it is not an order, but only a suggestion made in good spirit. What the Minister did not realize is that it is not under his purview to even suggest such a thing.

Temples are not public properties. Each one is, or was, owned by certain families or groups of people and is promoted by the devotees. If the devotees have faith in the particular god in the temple, it will grow in wealth and fame, as it happened in the case of Guruvayur. On the other side, there are hundreds of temples left uncared for by anybody and have no means to subsist. Nobody makes any claim over the right to enter such temples or donate anything to maintain them. The Government is vested only with the supervisory power to oversee the administration of the temples; it doesn’t have the right to make drastic changes in the traditions, conventions and rituals of the temples.

Guruvayur, as it happens, is one of the richest temples because there are thousands of devotees bent upon donating in cash and kind to its already overflowing coffers. But, it is wrong to conceive any singer as a true and faithful devotee. The songs were written by someone and tuned by some others; what he does is only render it in the sweet sound that he is blessed with, during his run to make money and fame. He cannot claim to have sung in praise of the Lord because of his devotion, since his motive was making money. True, the merchants of Bhakti might have made the best use of his cassettes in their eagerness to promote the God, but that does not enable the singer to be labeled as a true devotee. That is not enough reason to justify his entry into the precincts of the temple.

Well, for a person like Yesudas, a mere entry inside the four-walls of the temple may not be a great achievement to reckon. There are two reasons for this: One, as a singer, he has realized the ultimate God through music; secondly, the temple itself is not ‘pure enough’ for a person of his stature to enter.

The second statement requires further explanation. God does not need any protection. He is not to be contained within the four walls of the temple. It is the people, the administrators and the priests surrounding Guruvayurappan who require the walls. The rituals of the temple are meant to protect the rights of certain groups of people, and on many occasions, they cross over propriety. When devout worshippers are forced to stand in long queues for hours together to have a darshan of the God, the VIPs and VVIPs, mostly politicians and relatives of Board Members, get a free and quick entry. The regular misappropriation of the offerings and temple funds certainly need the cover of the four walls. If such things are done outside the walls, they might be termed as theft. Another ritual in question is the act of conducting ‘Punyaha’, when a non-hindu is caught red-handed, entering the temple. Who can make sure that no non-hindu enter the temple ‘incognito’ or without revealing the identity? The God is not concerned about it perhaps, but His ‘protectors’ are keen to catch such ‘culprits’ to make some money out of it. A non-hindu may not enter the temple, but if he makes a sumptuous donation, it is welcome and glorified.

Temples are social institutions to allow a certain group of people to make a living. They have nothing to do with faith in the omnipresent God. They are institutionalized in the names of certain idols bearing some name of god. The difference between the two is like that between H₂O and water in a pond.

Changes in human behavior cannot be brought about in a day or by an individual. The culture of Hinduism is so strong and all-inclusive that irrational traditions will make way for rational ones in the long run. The true spirit of Hinduism enfolds everyone, to whatever caste, creed or religion one might belong. Those with vested interests may try to withhold changes for some time, but not for ever. There will be a time when the boundaries of human segregation will fade out and all will bask in the Glory of that Single God. There is light at the end of the tunnel and we are certain to move towards it in future.

The Paradigm in Kerala

There is a paradigm of hierarchy existing in Kerala. Education is such in the State that it produces the following grades of students depending on their abilities:

1. The cream, the best in studies, migrate outside Kerala (to IITs, IIMs, etc.) for higher studies and jobs.

2. The lesser ones complete professional education in Kerala and get stuck in there as Engineers and Doctors;

3. Those below them get into Civil Services like IAS, IFS, IRS, IPS, etc.

4. Those who cannot achieve this, do their PGs and settle down in colleges as teachers;

5. Those with a minimum Degree settle down to become school teachers, Govt. servants, bank employees or land in other clerical work;

6. Those who pass SSLC might become Primary School Teachers who shape the conscience of children;

7. Those with a minimum education and a lot of commonsense become businessmen, traders, or owners of small enterprises; some of them somehow escape to the Gulf Countries to do even menial jobs to make some money. They are ‘praised’ as NRIs.

8. Those who could not complete even school education settle down in hard physical labor;

9. Those who are not good enough even for that become politicians;

10. The luckiest among the last lot, the ones with some crude horse-sense and a lot of thugs as followers, become ministers!

Then, all the other categories mentioned above come under the rule of these ministers.

Kerala – a mixture of paradoxes

Kerala is a veritable mixture of stark paradoxes.

On one side, there is the scenic beauty and docile people that attract tourists from all over the world. On the other side is the highly politicized atmosphere, where bundhs and hartals might break out any moment out of the blue.

On the one side is the harmonious blending of all religions, castes and cultures leading to an amicable life; juxtaposed is the increasing arms menace and occasional localized communal riots which get smothered soon enough.

Scoundrels are on the prowl, threat to life and property exists, the law and order situation is not the best; yet, people have faith in their neighbors, live a peaceful life and are generally calm by nature.

Education is in total disarray, but the children of Kerala get well under it to the extent of finding jobs in the outside world.

The Government treasury is bankrupt, but the people have enough money in their hands. Poor though their Government is, Kerala is the biggest consumer state and the highest in per capita consumption of liquor.

Trade Unions are said to make life difficult in Kerala, but everyone is willy nilly a member of some Union or other. Each union fights for the rights of its members, yet no union comes into conflict with the others.

Politics is the bread-winner for the jobless and the public in general do not find anything wrong with that.

Those who get elected to power alternatively plunder the State’s resources continuously, but the citizens again vote them to power with zeal.

The leaders thus raised to power carry on their stealth unflinchingly.

The State doesn’t have resources of its own, but any investment from outside is treated with derision. Industries are welcome, only to be fought against and closed down.

The Central Government is kept in power by the support of all the

MPs from the State, but MPs fail to get the State’s due from the Centre.

Mother Nature is not different in its attitude.

Kerala is one of the States that get maximum rainfall, but as soon are rains are over, the State is in the grip of severe draught. There are said to be 44 rivers running through Kerala, but they are not enough to keep the fields irrigated or quench the thirst of people. Kuttanad, where there is the biggest natural water reservoir, is the place most tortured by paucity of drinking water.

The Government proclaims that it is for the poor, but hopes to finance itself through lotteries bought by the poor. The pittance given to the jobless is minus the cost of the lottery ticket.

The non-resident Keralites are worried much about the future of Kerala, but the people living in the State are least concerned. They make merry with strikes, hartals, bundhs, protests and processions.

The State is the most literate in India, but they do not seem to see beyond their own noses.

Kerala is one of the States where roads haven’t developed much since Independence, but it stands first in the sale of Cars and bikes.

The State richly deserves more highways and expressways, but acquiring land for the purpose is fraught with resistance from potential users.

Efforts towards improving hygiene and sanitation are certainly poor, but the number of tourists visiting Kerala is on the increase year by year. The cities abound with stinking heaps of garbage and singing hoards of mosquitoes, but the visitors go back with pleasant memories and vow to return.

The general apprehension about the State is that it is going to dogs, but many still believe that it is ‘God’s Own Country’!

Who knows, perhaps all the things that appear to be paradoxes might really be blessings in the scheme of things in the design of God. May God Almighty lead the State to prosperity. (Only He can do that!)

How the Politicians killed a Wise Project

Justice K. P. Radhakrishna Menon, ex-ombudsman, describes how his efforts to make Cochin a clean city were defeated by the Corporation.(Manorama dated 16.01.07 Editorial Page)
He titles the article The Ill-fate of Cochin Citizens. As the Ombudsman, he had passed many orders to maintain the City clean, but the Mayor and the Corporation were not keen on implementing them. Rather, they devised the means to defy his orders.
He cites these examples:
1. To make Cochin a clean city, the first requirement was to maintain the three Canals – Perandur, Rameswaram and Kalvathi – clean by avoiding stagnation of water. He designed a project to revive the canals with the help of the Star Hotels and Business houses in Cochin. All the expenses for the project were to be shared by these business houses. A meeting of such sponsors and the Corporation Officials was organized, but the Mayor purposely kept away from it. Though all the others welcomed the project, it could not be carried out because the Mayor did not co-operate. If the project had materialized, Cochin would have got a face-lift and the mosquito menace would have been under control.
2. Another project to fight the mosquito menace was envisaged. This involved dividing the city into five or six sectors, each one under the supervision of the business houses in that area and cleaning the drains once in a week using sea water. Orders were passed to this effect, as also for cleaning the three canals periodically. Nobody in the Corporation was interested in carrying out the orders.
3. He offered to take the initiative to discuss the issue of waste-dumping at Brahmapuram with the residents there and make an amicable settlement, but the Corporation authorities took no hand in bringing them together, providing a platform for discussion and solving the issue. The problem still continues.
4. Using the powers of the Ombudsman, he issued many orders to make Cochin a clean city. As per the Municipal Act, the Mayor was bound to obey them. The Justice issued him with Show-Cause notice for not obeying the orders, but the Mayor obtained orders from the High Court preventing the Ombudsman from taking action.
5. He was ultimately forced to shelve the efforts to make Cochin a clean city because of the offensive behavior of the Corporation authorities and the intervention of the HC. The people of Cochin are now suffering from the irresponsibility of those Officials who sit on their respective chairs pretending that cleaning the city is not their duty.
6. The difficulties suffered by the tax-paying people, especially the ordinary people who are subjected to untold miseries are beyond words. Will schemes like the Smart City under foreign Collaboration make the stinking city equal to heaven?
7. He says: “I learnt from my experience as Ombudsman that no one should expect any help or service from those who stick to their chairs under the conviction that Money power is much greater than the power of Law.”
If this is the fateful conviction of an Ombudsman, what will happen to the efforts of ordinary mortals like us?