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Vinitha Jayaprakasan, Research Assistant, Centre for Community Knowledge, Ambedkar University Delhi wrote The Emerald Green Scarf as part of the workshop session on Reading/Writing/Re-writing/Telling/Re-telling using prompts, 20 December 2019.
Cheryl Jacob, Coordinator (content & curriculum design) wrote Who am I? for the session on Day 2:Reading/Writing/Re-writing/Telling/Re-telling using prompts, 20 December 2019.
Who am I? I am free. I am free to flow, free in nature. I take the state that nature gives me. In your hands I am turned into something that nature, perhaps, did not intended me for. But then who knows.
Mesha Murali, Senior Research Assistant, Centre for Community Knowledge, Ambedkar University Delhi, for her story took inspiration from all the exhibited photos for the session on Reading/Writing/Re-writing/Telling/Re-telling using prompts, 20 December 2019.
I saw people sitting on the street, outside their houses, talking, eating and enjoying the passing day. Children were playing games, laughing, dancing to music and being asked by their parents to stay at a safe distance from the main street.
Surajit Sarkar, Centre for Community Knowledge, Ambedkar University Delhi wrote The blue belt for the session on Day 2: Reading/Writing/Re-writing/Telling/Re-telling using prompts, 20 December 2019.
Reading ‘Recipes for Re-enchantment’ allowed a reinterpretation of my ‘Blue Canvas Belt’, which I bought last month after waiting for something like it since 2015.
Photographs have proven to be interesting tools to get people to open up about themselves and share memories of their past. For instance, the photo of Anwar posing at Phasi Ghar (execution point) not only got him talking about the monument that no longer stands, but also reminded him of his childhood spent dressing up and posing for photographs at various locations in Mehrauli, Delhi.
Mesha Murali: Bus stand se aage. Kahan?
Aarti Kawlra selected a photograph from the exhibition, Ambedkar Nagar- Near Kakkan Bridge, Chennai, to write her story for the session on Reading/Writing/Re-writing/Telling/Re-telling using prompts, 20 December 2019.
This large cotton boubou, well sewn, shows one of the designs that reflect the Malian crisis. The product comes from Douentza (located in the 5th region of Mali). The elements seen on the boubou illustrate the proliferation of the crisis. Each element is in the form of a hook and the two small dashes from top to bottom to show the continuation of the chain. The arrangement of the design forms a chain of problems.
A procession of Tazias and street performers greet you while walking through the main market road, in Mehrauli, on the day of Muharram. The procession is organized by Auliya Masjid and Bakhtiyar Kaki Dargah situated in the neighbourhood.
The locals did not dye before 1988 because the cooperative department gave out the ready-made dyed threads. But later on they permitted the private businesses to undertake dyeing. They dye yarn for themselves as well as for sale.
There are two kinds of dyes: natural and chemical; and two types of dyeing techniques: hot dyeing and cool dyeing. For the dyeing process, warm or hot water, cold water, glue-liquid, dye and glove are required. The dyeing process follows the cycle of cleaning (purifying), dyeing, wringing, shaking off, and putting out to dry.
In (2019-2020) academic year, I teach general anthropology (Anth-1101) to first year students. My idea is to combine the classroom and field trip to show how the concepts of general anthropology that they learned in the class can be connected with "code words" outside of the class room, to begin to show them how to analyze field notes and connect them to theoretical concepts.
Every day, the youth of Huay Hin Lad Nai community go into the forest to find food. The forest serves as the local supermarket. Accompanying them into the forest today are students from Chiang Mai University, who are part of school's Ethnic Studies and Development program. Both the students and the youth group woke up early at 5:00 a.m to go and learn in the forest together. The local youth shared stories about shifting cultivation, properties of variety of vegetables and herbs, and their way of living with the forest and nature.
This was the first field trip for us and there were many new experiences for us. All of us as first-year anthropology students had never experienced this kind of field trip; and we asked ourselves, ‘What are we going to do?’ We motivated ourselves by asking the question, ‘If we are afraid to ask questions, we will know nothing’.
When we went to the field to collect oral histories or stories or experiences of U Pein Bridge, we did not know how to explain our tasks or talk about them. Our group then applied what we had observed the foreign anthropologist do - smile and make eye contact. We adopted this when we spoke to a fried-fish seller who we first thought may know about something of the U Pein Bridge. First, we bought a pack of fried fish with 2000 Kyat before asking her about U Pein bridge. So, we used our money to get data and we were very happy.
This oral narrative was collected by the students exploring the word concept - belief
In U Pein Bridge, our group interviewed a second-year law student from Yadanabon University which is located near U Pein Bridge. She shared a story which she had learnt from her grandparents:
“We believe that Taungthaman Bo Bo gyi is the guardian spirit of the village. Now there is a pole erected in the middle of the Bridge to mark his death. It is known as Thet-pyauk-taing .
This oral narrative was collected by the students exploring the word concept - belief
“There are many beliefs that are linked with Taunghtaman lake and Taunghtaman Bo Bo gyi, our guardian spirit. I was told by my grandparents and we also believe that strangers who visit U Pein bridge should not shower in Taunghtaman lake because the bather will take the place of the one who died before him/her.
According to another belief, if someone misuses the word ‘kyar/tiger’ (an animal which killed the guardian spirit) and then visits the lake... that person dies.
This oral narrative was collected by the students exploring the word concept - belief.
The guardian spirit was once an ordinary man. One day, while he was crossing the strem, he was bit by a tiger or kyar and died. The villagers erected a teak wood pole as a memorial to him and named it Thet-pyauk-taing. And from then on he became Taungthaman Bo Bo Gyi, the guardian spirit.
I am at an ATM cash machine at 9 pm waiting in my circle for my turn. Ayanagar, New Delhi. It was the first time i found myself physically disatanced in public place. A big change from the evening before where I was jostled as usual in a grocery shop by customers at 8pm. "I thought that you were not yet buying, only looking," said the only one who bothered to answer.
A hovering drone being used to keep track of 'suspected' infected persons as they wait for their turn to be checked and processed, Nizamuddin, New Delhi, India. Standing in a line are members of a religious assembly awaiting testing and quarantine processing, who came from across India and Asia. This continued after lockdown started, and appeals to authorities to assist in evacuation initially did not get any response .
The images are from Kokrajhar Town bi- weekly market. Every Thursday and Sunday people living in and around the District Headquarter of Kokrajhar in the BTC (Bodo Territorial Council) area visit the main market when the bi-weekly bazaar takes place. The bazaar is a huge affair where assorted items are sold and bought, and contribute to the local economy. From direct producers-to-middlemen-to-whole salers of innumerable products partake in the commercial exchanges here. There are dedicated lanes and by-lanes within the market area for different items sold.
“I barricaded myself and stared out the window, without seeing anything but my own unhappiness.”
― Thomas Bernhard, The Loser
