About a Nut……..and a Leaf

The first image which my mind conjures up when I think about tamul-pan is that of an old granny whom I met many years back during a brief stopover at a village. We Assamese stand by a long tradition of tamul-pan which is a concoction of betel leaves, raw areca nut and some lime smeared on the leaf – a tradition which is pretty much inescapable if you are in Assam. We chew it as a mild intoxicant, offer it to bhokots (monks) in prayer meetings, offer it to the Gods in our marriages, offer it to the departed soul for his appeasement, even our wedding invitation cards are adorned with that familiar image of tamul-pan arranged on a bota (a sort of brass chalice), and not offering it to the husori (Bihu balladeer and dancing groups) players when they come visiting every household in Bihu time, would be tantamount to a sacrilege.

To come back to my story, the granny I met must have been in her 80s, if not in her 90s, and we exchanged greetings. She grabbed a seat beside our family, and talked about this and that, mostly about how old customs are dying out even in the villages. She was very bent over due to her age, her hair was all silver and she had that sweet toothless smile with those twinkling eyes which most grannies seem to have. She had lost all her teeth, and her daily diet consisted of only milk and boiled rice mashed to sheer liquid consistency. Anyway as we were talking, she loudly exhorted her daughter-in-law to offer us tamul-pan (you see, in rural Assam you absolutely have to offer guests tamul-pan). The daughter-in-law placed a bota with tamul-pan in front of us, and a wooden mortar and pestle in front of granny. We watched with fascination as granny proceeded with a single-minded devotion to place first the leaf, and then the nut and lime together in the mortar-bowl, and mashed it all together with her pestle. When she put that powdered brown-green mix in her toothless mouth, her face lit up like a kid who has just got the candy which she was always wishing for. Afterwards she told us how chewing tamul-pan was one of the few pleasures she still enjoyed in that ripe old age. That wonderful image of the old granny with the beatific smile on her lips and eyes has stayed with me.

So when I was visiting Meghalaya just last month and as I saw Khasi people, mostly ladies chewing their kwai (the Khasi equivalent of tamul-pan), that long-loved image came back to me. I saw Khasi ladies in their traditional jainsem dress (with built-in pockets for holding knick-knacks and of, course for holding the beloved kwai), some of them carrying produce to the local markets in their khoh (traditional Khasi bamboo baskets), some with their babies strapped on their backs, others sitting by their shops and tea-stalls and chatting, but all of them with their customary red lips (locals call it the ‘Khasi lipstick’ and it comes from a combination of chewing the lime and nut in kwai). This form of Khasi beauty has been immortalized in a song by balladeer Bhupen Hazarika in his song ‘Lien Makao’ where he sings about a lovely Khasi maiden whose jainsem has been “woven by lightning” and with “alluring red lips”. The Khasi menfolk are mostly seen with their ubiquitous pipes which seems like a natural extension of their face (to be fair though, I saw far lesser men with pipes in Meghalaya the last few times).

Just like us Assamese, the Khasis too have placed their kwai on a pedestal which is accorded to a beloved family member. Khasi people in markets, in shops and on their home porches congregate over kwai, end their meals with kwai and when a person dies, the formal reference is that the departed soul has gone to heaven to enjoy kwai with God. Every other person you meet is most likely to be chewing kwai which also helps to keep warm, particularly in the winters when a small piece of fresh ginger comes gratis with the kwai. The last few times I have visited Meghalaya, I have also made it something of a custom, to imbibe the local kwai but there is one great difference. You see, unlike the Khasis, every time I chew kwai, my face and ears turn beetroot-red. My mom tells me it is because the Khasis traditionally put more lime in their kwai, and also due to the fact that their areca nut is fermented in water, unlike ours (fermented nut is supposed to impart a better taste but I wouldn’t know).

Youngsters now are veering away from the traditional tamul-pan or kwai and moving on to pan masala mixes available in sachets and therefore, more convenient. I cannot say that either is really a good habit. Chewing any form of betel nut concoction is unhealthy for the teeth and also carcinogenic; in fact, instances of mouth cancer in the country are highest in the North-east.

Anyway, whenever I think of old granny and the red-lipped Khasi ladies, I cannot help but smile when I see this connect in our region.

Our Hills of Cambria

I had originally intended this piece to be a memorial for all those Englishmen and Englishwomen – all part of the British Raj – who lived and then died here; some of their remnants surviving in the form of plaques and tombstones adorning their graves scattered all over our land.

The trigger for such a piece happens to be a cemetery I recently visited; a quaint cemetery of a quaint church in Meghalaya. It has been the custom for me when I travel to new places (I realise this now with my latest visit), to end up visiting the old British-era churches and their grounds which often double up as the final resting places for erstwhile British subjects. When I visited Nainital so many years back, I went to St. John’s Church in the upper reaches of the hill-station, and explored the cemetery lying just beside it – interring the remains of so many English folk; men who had gloriously succumbed in battle, dutiful wives who had followed their husbands to this land, and even infants who had been cruelly snuffed out by the deadly epidemics of that age. So many headstones were crumbling and the letters on some were almost rubbed out by the ravages of the wind and the rain, but my friends and I had a strangely wonder-filled time reading out the messages describing the lives of all those people from so long ago. I continue to experience that same feeling of wonderment and an unexplainable kinship whenever I visit old churches and cemeteries, like the times spent at St Paul’s Cathedral, Kolkata, Hudson Memorial Church, Bangalore and the war cemeteries in Digboi and Guwahati.

So it was that as I looked upon a crumbling stone-brick column serving as a headstone, whose sides now housed a loud brood of sparrows, I felt that same wave of something familiar sweeping over me. I was standing on top of a low wind-swept hillock in the cemetery of the First Presbyterian Church at Nongsawlia, Lower Cherrapunjee, Meghalaya and looking down over the church in the background. The First Presbyterian Church at Nongsawlia was established in 1848 by Welsh missionaries who had undergone great hardships to travel all the way from Wales to the Khasi Hills, to spread the words of the Gospel among the local populace, also educating, teaching and guiding them in the process. A Primary School set up in 1843 by the first Welsh missionary Thomas Jones for educating the Khasi children still stands today, as does a High School established by the missionaries. As you move from Cherrapunjee town to the outlying areas of Lower Cherrapunjee, the tall bell tower with a simple cross on top is the first indication of a church you see as you round a bend. Just beside the tower, stands the unassuming First Presbyterian Church of Nongsawlia, with its grey stone walls sourced most likely from the local stone quarries (the lower portion of walls painted with simple white lime), with its Gothic-arched windows and sloping roofs of red tin.

On the other side of the road, a gate with a curved sign proclaiming ‘Presbyterian Church Nongsawlia Cemetry 1845’ leads the way to the cemetery scattered over I think, 3 small hillocks with the farthest right on the edge of a plateau and offering panoramic views of the gorges beyond. The first 2 hillocks are studded with graves adorned with headstones of departed Welsh- and Englishfolk. Many of these headstones are now half-sunken, a few further embellished with protective rings of iron grill. Some of these headstones are more like ‘head-towers’, fashioned out of stone bricks and into vertical columns much like the stone monoliths which Khasi people used to erect as memorials for their forefathers, and which dot the hilly landscape all over. The last hillock contains more recent graves of Khasi dead – some modern graves now decorated with ceramic tiles of floral patterns and covered with colourful artificial flower bouquets left behind by the grieving.

Beyond the stones and the buildings lie the stories of people who strived for something singular and whose efforts are now forever a part of the Cherrapunjee and perhaps, Khasi way of life. The Welsh missionaries, who first came to these hills bearing the words of the Lord, were supported by the honest folk of Wales impoverished themselves, who were moved sufficiently to improve the lot of peoples whom they had not even heard of or met. Still suffering under the constraints of the Napoleonic wars which had severely affected them, folks of distant Welsh towns like Anglesey and Denbigh set aside a portion of their produce or livestock as charity for the Bible Society which spearheaded the missionary drive. Possessing neither riches nor much education the Welsh people contributed with extraordinary fervor and resolve, to send forth these missionaries

The first Welsh missionaries landed at Cherrapunjee on 22nd June, 1841 and proceeded to reform many aspects of the Khasi way of life by imparting practical skills in agriculture, distilling, mining, education and religion. They also introduced the first Khasi script using Roman alphabets and enriched the lives of the local population in ways, which were far-reaching. Clothes, embroidery patterns, reading and writing, medicine, designs in crockery, using coal in limestone kilns – the Welsh missionaries worked in ways of spreading the Gospel that “joyful sound shall have reached the uttermost parts”. Subsequently, the missionaries moved to other parts of Meghalaya like Shillong, shaping positively the lives of Khasi and Jaintia people.

It is indeed heart-warming and inspiring to reflect on the stories of these people behind the crumbling headstones and weathered plaques. A little bit of the hills of Cambria will forever live on in our hills of the Khasi and Jaintia people.

To Scotland & Back

I am yet to go and see the sights of Scotland, but evidently atleast one Englishman who had, came down to Shillong and fell in love with its low verdant hills, the ever-present mist and the picturesque lakes. And he must have been the one to coin Shillong with the much-beloved moniker - “the Scotland of the East”.

Shillong the state capital of Meghalaya (“Abode of the Clouds”) is perched at an altitude of 1,520 meters (4,990 feet) above sea level. Shillong was a tiny village till 1864, when it was accorded the status of the new civil station of the Khasi and Jaintia hills. During the colonial period, it was an integral part of the erstwhile British provincial states of Eastern Bengal and Assam and served as the capital even after independence. Shillong thus became Assam's capital in 1874 and remained so for a century

With Shillong being the capital even in the British heydays, it remained the epicenter of administrative affairs, followed naturally by trade and commerce ties. Officers put up residence in Shillong, their families soon followed uphill cos after all, the ‘Scotland of the East’ with its salubrious climate, was and still is a comfortable address. Schools came up, shops opened and Shillong became a city.

With the creation of the new state of Meghalaya in 1972, Shillong ceased to be Assam’s capital. Thereafter, there was a reverse influx of Assamese families from Shillong. In Guwahati, it is easy to come across people who used to work and live in Shillong, grown men and women who recall wistfully, the wonderful times when as schoolchildren in Shillong, they would roam in Police Bazaar, go trekking in the hills all around, slurp steaming hot soup in roadside stalls around Bara Bazaar and go off to the Polo Grounds to watch the archery competitions and place their bets. The Shillong of yesteryears can still be seen in their memory-laden eyes, and it makes for a very pretty sight. 

A newspaper article last month about the beauty of monsoon in Shillong and the accompanying inflow of tourists that it invariably brings, prompted a family visit in the 3^rd week of June. Shillong is 104 km from Guwahati but for all the difference between the sweltering heat of Guwahati and the coolness of Shillong, you might think that the two places are in two different continents. It is presumptuous to assume that any beauty, even the beauty of a place is meant for consumption of the soul cos beauty and natural beauty at that, should not be cumbersomely burdened with a ‘purpose of being’. But for whatever it is worth, I drank in through my senses, the sights, smell, tastes and sounds of most that Shillong offers.

We put up at Umiam Lake (or Barapani) near Shillong; nestled among all the pines, with the turquoise waters of the lake in the background. For an all-too-brief period on that 1^st day, the lights went out and we spent some blissful moments in candle-light, with the crickets singing in the forests beyond and a starry sky above. A ritualistic visit to Shillong for most includes a trip to Cherrapunji village, now called Sohra, which our school GK books never tired of reminding, was ‘the wettest place on earth’. The sobriquet now belongs to Mausynram (another village nearby). The trip to Cherrapunji often comes accompanied with spray-like rain, which if you playfully poke your face out of the car and heavenwards, drenches it with cool, invigorating minuscule beads of water. In this journey again, more often than not, you will drive through cottony wisps of cloud which descend suddenly upon the road, just like long-lost friends. Of course, with all the driving rain and clouds, you might or not get to see the majestic waterfalls that dot the panoramic landscape, and fall out like so many petulant rivulets from high plateaus into the deep ravines below.

To end on a light note, with all the inherent attractions of falls, peaks and lakes, Shillong also holds enough charms to entice the shopaholics in the form of ‘Police Bazaar (called ‘PB’ by the locals) and Bara Bazaar. Stalls laden with goodies with grim-faced proprietors in the front apt to quote any price which catches their fancy, hard haggling with vehement remonstrations delivered with hand gestures and shame-faced expressions and the joy afterwards of carrying home the fruits of a hard-fought battle in a cheap blue/ green/ pink/ what-have-you plastic packet – all these appeal to the deal-sniffing instincts of my mother and brother.

We trudged onwards through many stalls, finally coming onto ‘Grand Tibet Market’ near Bara Bazaar.  With my brother scanning the goods from one stall to another, mother and myself stopped at one stall to catch our breath.

It was then, that I saw the black tee with a silhouetted Slash (from GnR) with his favourite Gibson Les Paul guitar. Well, one thing led to another and I learned a thing about myself – that I was not so different from my mother and brother, after all. So, I ended up buying 2 tees and a pair of jeans from that one stall. On the jeans front, the pleasant-faced lady proprietor shows me pairs in slim fit, narrow fit, ‘crotch-gripping’ fit with the usual line, “Brother, this here is the latest fashion.” She felt a little let-down when I asked for a straight fit pair which I normally wear, and began rummaging around the bottom shelves, obviously stocked much below the ‘latest fashion’ stuff and came up with exactly 7 pairs of my specification. She looks up and smiles wanly at me, asking me if I would like to try them on.

I glanced quickly over the pairs, realizing one thing I’d missed; so I tell her, “Didi, my waist is 34” and most of these are too small.” Poor didi’s eyes rolled up and in a voice mixed in equal measure with irritation and reproach, she says, “Brother, 34” is too big. You should slim down.” To be fair to didi, I am hardly representative of the local populace of Shillong. The people here are lithe, wiry, slender and of average height. Didi’s looks and words have the effect of making me feel like a outsized giant with a waist liable to attract litigations and summons issued in public interest. To add insult to injury, I am now left with precisely 2 pairs to choose. So, I gulp down my wounded pride and choose.

Afterwards, I found myself thinking of an act by stand-up comic Russell Peters (bit reproduced here) about a similar situation he says he faced in China. This is mirth about girth!!