मेघदूत: "नीचैर्गच्छत्युपरि दशा चक्रनेमिक्रमेण"

समर्थ शिष्या अक्का : "स्वामीच्या कृपाप्रसादे हे सर्व नश्वर आहे असे समजले. पण या नश्वरात तमाशा बहुत आहे."

G C Lichtenberg: “It is as if our languages were confounded: when we want a thought, they bring us a word; when we ask for a word, they give us a dash; and when we expect a dash, there comes a piece of bawdy.”

C. P. Cavafy: "I’d rather look at things than speak about them."

Martin Amis: “Gogol is funny, Tolstoy in his merciless clarity is funny, and Dostoyevsky, funnily enough, is very funny indeed; moreover, the final generation of Russian literature, before it was destroyed by Lenin and Stalin, remained emphatically comic — Bunin, Bely, Bulgakov, Zamyatin. The novel is comic because life is comic (until the inevitable tragedy of the fifth act);...”

सदानंद रेगे: "... पण तुकारामाची गाथा ज्या धुंदीनं आजपर्यंत वाचली जात होती ती धुंदी माझ्याकडे नाहीय. ती मला येऊच शकत नाही याचं कारण स्वभावतःच मी नास्तिक आहे."

".. त्यामुळं आपण त्या दारिद्र्याच्या अनुभवापलीकडे जाऊच शकत नाही. तुम्ही जर अलीकडची सगळी पुस्तके पाहिलीत...तर त्यांच्यामध्ये त्याच्याखेरीज दुसरं काही नाहीच आहे. म्हणजे माणसांच्या नात्यानात्यांतील जी सूक्ष्मता आहे ती क्वचित चितारलेली तुम्हाला दिसेल. कारण हा जो अनुभव आहे... आपले जे अनुभव आहेत ते ढोबळ प्रकारचे आहेत....."

Kenneth Goldsmith: "In 1969 the conceptual artist Douglas Huebler wrote, “The world is full of objects, more or less interesting; I do not wish to add any more.”1 I’ve come to embrace Huebler’s ideas, though it might be retooled as “The world is full of texts, more or less interesting; I do not wish to add any more.” It seems an appropriate response to a new condition in writing today: faced with an unprecedented amount of available text, the problem is not needing to write more of it; instead, we must learn to negotiate the vast quantity that exists. How I make my way through this thicket of information—how I manage it, how I parse it, how I organize and distribute it—is what distinguishes my writing from yours."

Tom Wolfe: "The first line of the doctors’ Hippocratic oath is ‘First, do no harm.’ And I think for the writers it would be: ‘First, entertain.’"

विलास सारंग: "… . . 1000 नंतर ज्या प्रकारची संस्कृती रुढ झाली , त्यामध्ये साधारणत्व विश्वात्मकता हे गुण प्राय: लुप्त झाले...आपली संस्कृती अकाली विश्वात्मक साधारणतेला मुकली आहे."

Thursday, June 14, 2018

अशी रडायची क्षमता मी केंव्हाच घालवून बसलोय!....I Have Measured Out My Life With FIFA World Cups

 #worldcup
 #fifa

Today June 14 2018, 21st FIFA world cup starts

T. S. Eliot, 'The Love Song of J. Alfred Prufrock'::
".....I have measured out my life with coffee spoons;...."

Brian Cumings:
"...Football is hope against experience, desire against frustration, time captured while time is lost. Perhaps football is not an escape from life, it is like life after all..."  


FIFA set to make $6.1 billion from World Cup 2018
 
 वर्ल्डकप च्या संबंधातील माझी एक अतिशय हृद्य आठवण आहे.  कोरियात झालेला त्यावर्षीच्या कप मधील खेळाचा दर्जा १९७०च्या कप  सारखा उत्कृष्ट होता- (मी १९७० पेले कप live पहिला नाहीये, १९८६पासून सगळे live पाहिलेत, त्या आधीचे सिनेमाच्या आधी Indian news मध्ये थोडे highlights आणि अर्थात  काही वर्षांनंतर TV  वर). कोरियात असल्यामुळे टीव्ही वर पाहायला वेळा सुद्धा भारतासाठी सोयीच्या होत्या.

जून ३० २००२ला  जेंव्हा वर्ल्डकप संपला तेंव्हा माझा ८ वर्षाचा मुलगा ढसढसा रडायला लागला. आम्हाला समजेचना. त्याने आणि मी जवळ जवळ जमेल तेवढा कप शेजारी बसून टीव्ही वर पहिला होता.  मग त्याने सांगितले की वर्ल्डकप संपला म्हणून रडू आले! 

मला त्याचा क्षणभर हेवा वाटला.... कारण मला सुद्धा रडू येत होत पण अशी रडायची क्षमता मी केंव्हापासून  घालवून बसलोय!

आणखी एक वर्ल्डकप मधला असा क्षण मुलाच्या संबंधीतलाच आहे. त्याचा जन्म मार्च १९९४ मधला आणि त्यावर्षी वर्ल्डकप होता जून- जुलै मध्ये अमेरिकेत.  जुलै ९ १९९४ ला क्वार्टर फायनल मॅच ब्राझील आणि हॉलंड मध्ये झाली. 

फिफा च्या वेबसाईट वर त्याचे वर्णन असे:
"...The second goal arrived after 64 minutes and this time Bebeto was the scorer. Thinking the backtracking Romario was offside, the Dutch defence paused fatally as the ball was headed back into their half from De Goey's long kick. Bebeto seized the initiative. After evading Wouters' desperate challenge, he rounded the keeper and slotted into the open goal before racing to the corner for a memorable baby-cradling celebration with Romario and Mazinho - in honour of his new born back in Brazil...."

हे जे सेलिब्रेशन झाले ते मी लाईव्ह पहिले आणि मला वाटले माझ्या मुलाला पण बेबेटो झोका देत आहेत...

मध्ये बेबेटो, उजवीकडे रोमेरियो आणि डावीकडे माझीन्हो


Artist: Christopher Weyant, The New Yorker

Tuesday, June 12, 2018

लिटररी रिव्यू साठी लक्ष्मण माने अजून उपरे!....Can We Really Trust Prestigious Foreign Magazines?

Swapan Dasgupta, The Times of India, June 17 2018:
"....in India at least, the foreign media mirrors the local English-language media. Apart from Kashmiri separatists, human rights and NGO activists and a small clutch of English-speaking politicians, the primary contact of foreign journalists are Indian journalists..."

लिटररी रिव्यूचा दबदबा आहे. मला स्वतःला ते आवडते. माझ्याकडे त्याची वर्गणी नाही. त्यामुळे पेवॉल च्या पलीकडचे लेख वाचता येत नाहीत तरी सुद्धा जेवढं वाचायला मिळत त्यात बऱ्याच वेळा आनंद वाटतो.

पण जून २०१८चा अंक घ्या. त्यात केशव गुहा यांनी सुजाता गिडला यांच्या 'Ants Among Elephants: An Untouchable Family and the Making of Modern India', २०१७च्या पुस्तकाचे परिक्षण लिहले आहे.

त्यातील शेवटचे दोन परिच्छेद पहा:

"... The book’s British and American publishers have promoted it as the untold story of India’s Dalits. This is not a harmless promotional claim. It imposes on Gidla’s book a wholly undue burden of representation, one that would never be applied to, say, a work by a Brahmin writer. It is also untrue. In terms of detail and narrative skill, Gidla’s stands alone, but it is also part of a tradition that includes such writers as Omprakash Valmiki, Narendra Jadhav and Siddalingaiah (to mention only those with memoirs available in English). Another Dalit, Meena Kandasamy, has just been shortlisted for the Women’s Prize for Fiction. 

It would be a shame if British readers thought that this book told ‘the Dalit story’ and thus took care of the matter. Dalits are just as underrepesented in publishing as elsewhere, including in what is transmitted from India to the West. To cite just one example, Devanur Mahadeva, widely regarded as one of the greatest modern Indian writers, has scarcely been published in English and never in this country. Ants Among Elephants will, one can still hope, be the book that changes all that."

म्हणजे गुहांची वंचित समाजांतून आलेल्या लेखकांची यादी ओमप्रकाश वाल्मिकींपासून पासून सुरु होणार?... दया पवार, लक्ष्मण माने, नामदेव ढसाळ (माझी यादी एवढीच आहे) त्यात नाहीत? त्यांचे साहित्य इंग्लिश/ फ्रेंच/ जर्मन  मध्ये येवो ना येवो, श्री. गुहांना ते लेखक माहित नाहीत? (बलुत इंग्लिश मध्ये आहे. उपरा इंग्लिश मध्ये आहे. ढसाळ तर दिलीप चित्रेंनी अनुवादिले आहेत.)

उपरा, १९८० आणि बलुतं, १९७८ ही दोन्ही पुस्तके मी प्रकाशित झालेल्या वर्षी , वयाच्या २१व्या वर्षाच्या आत,  वाचली आहेत, नामदेव ढसाळ तर मराठीच्या पुस्तकात होते आणि त्यांची कविता प्रथमदर्शनीच  प्रचंड आवडली.

'बलुत' वाचून वाईट वाटल पण पुस्तक काही फार आवडल नाही पण 'उपरा' ने हादरून आणि आनंदून गेलो. नामदेव ढसाळ तर तुकाराम, मर्ढेकर, कोलटकर यांच्या बरोबरीचा दर्जेदार  कवी आणि विलास सारंग लक्ष्मण मानेंची (मूळची भाषा तेलुगू) तुलना हेमिंग्वे आणि दुर्गाबाई भागवतांशी करतात. ('लिहित्या लेखकाचं वाचन', २०११)

लिटररी रिव्यू चे जाऊदे पण फक्त इंग्लिश मध्ये लिहणाऱ्या  बहुतेक भारतीय लेखकांबद्दल मी कायम साशंक असतो. उदाहरणार्थ : माझा य दि फडकेंवर रामचंद्र गुहांपेक्षा कित्येकपटीने जास्त विश्वास आहे कारण फडकेंनी (प्रामुख्याने) मराठी साधने अभ्यासून  महाराष्ट्राचा, भारताचा इतिहास लिहला आहे. ह्या विषयावर मी ह्याच  ब्लॉगवर इतरत्र विस्ताराने लिहले आहे.

एकच उदाहरण देतो, जानेवारी १४ २०१८च्या पोस्टचे:
 "रामचंद्र गुहा हे महाराष्ट्रातील पुणे-मुंबईतील आणि इंग्लंडमधील वर्तमानपत्रांचे आवडते इतिहासकार. त्यांचे 'India After Gandhi: The History of the World's Largest Democracy', २००७ पुस्तक गाजलेले, मराठीत अनुवाद झालेले. त्यातील 'Autumn of the Matriarch' ह्या प्रकरणात खालील माहिती आहे:

"...The debates on India’s population size dated from the earliest days of Independence. Social workers had set up a Family Planning Association of India in 1949. The Planning Commission had spoken of the importance of family planning since its inception in 1950–1. However, culture and economics worked in favour of large families. The biases in educational development meant that girls were still valued more as child-bearers than as wage-earners. The continuing dependence on agriculture placed a premium on children. Indian Muslims and Catholics were enjoined by their clergy to abjure family planning...."

ज्या  माणसाने आपले सर्वस्व त्याकारणी लावल होत त्या  कर्वेंचा उल्लेख संपूर्ण पुस्तकात कोठेही नाही! (गुहांच्या 'Makers of Modern India', २०१० या पुस्तकात सुद्धा र. धों चा उल्लेख कोठेही नाही.)"

सौजन्य : संबंधित कलाकार

Friday, June 08, 2018

Anthony Bourdain On Rice Culture

#AnthonyBourdainDead

Recycling my post dated October 10 2014

Today October 10 2014 is 77th Birth Anniversary of my rice-manipulated mother.

Richard Klein:
"...Broadly put, neo-Epicureans suppose not only that you are what you eat, but that you think what you eat. Take German idealism, says Nietzsche. It has the leaden consistency and gaseous redolence of a diet thick with potatoes. Italian thought, one might add, is marked by the slippery texture and doughy blandness of pasta. Jewish metaphysics has the astringency and smoky intensity of briny pickles and cured fish. The indistinctness of Buddhist thought resembles white rice..."

Jared Diamond:
"Today just three high-carbohydrate plants –wheat, rice, and corn– provide the bulk of the calories consumed by the human species, yet each one is deficient in certain vitamins or amino acids essential to life."


Yuval Noah Harari, ‘Sapiens: A Brief History of Humankind’, 2014:

“…The average farmer worked harder than the average forager, and got a worse diet in return. The Agricultural Revolution was history’s biggest fraud.

Who was responsible? Neither kings, nor priests, nor merchants. The culprits were a handful of plant species, including wheat, rice and potatoes. These plants domesticated Homo sapiens, rather than vice versa.

Think for a moment about the Agricultural Revolution from the viewpoint of wheat. Ten thousand years ago wheat was just a wild grass, one of many, confined to a small range in the Middle East. Suddenly, within just a few short millennia, it was growing all over the world. According to the basic evolutionary criteria of survival and reproduction, wheat has become one of the most successful plants in the history of the earth. In areas such as the Great Plains of North America, where not a single wheat stalk grew 10,000 years ago, you can today walk for hundreds upon hundreds of kilometers without encountering any other plant. Worldwide, wheat covers about 2.25 million square kilometers of the globe’s surface, almost ten times the size of Britain. How did this grass turn from insignificant to ubiquitous?

Wheat did it by manipulating Homo sapiens to its advantage...”
 
It was not wheat but rice that manipulated my Konkan-born Chitpavan-brahmin mother and her family. Thanks to her,  rice is my favourite food too.

Curd-rice (दहीभात) is  my ultimate comfort food. Some times even just a thought of eating it is quite soothing!

When we lived in Miraj, I felt little shy to admit it because rice-eating then was considered 'sissy' in Western Maharashtra. Eating jowar (Sorghum) bread was considered manly.

Later in life I realised, rice is eaten far more than jowar across the world and a lot of guys who eat them are as tough as they come.


It was interesting to read Anthony Bourdain on the subject of rice culture.


"...His love of the simple beauty of rice culture is a deep one. He loves Vietnam and Cambodia, for instance. He’s even gone so far as to have sit-downs with former Vietcong and Khmer Rouge Cambodians.

“This weekend I’m heading off for Vietnam. Love it. First love. It’s f--king beautiful. Any rice culture is beautiful.”

Any rice culture?

“It’s super-intricate. Just the irrigation systems, the level of cooperation with your neighbors. You need to manipulate the water levels, every little thing. Rice has something magical about it. Rice is an explanation for everything.” It dawned on me that “rice culture” embodies his celebration of communal work one finds all the way back in Kitchen Confidential..." 

('Anthony Bourdain’s Theory on the Foodie Revolution', Smithsonian Magazine, July 2014)

Does that explain a lot of why South India is distinct from the West? Why haven't I  read anything like this in Marathi on the subject of  rice culture?


Artist: Leo Cullum, The New Yorker, 25 November 1991

एडवर्ड गोरी, प्रभाकर गोरे, जीए.....Gorey and Goray and GA

सदानंद रेगे:
"... बुकजॅकेटमध्ये अक्षरशः त्याने (प्रभाकर गोरे) क्रांतीच केली. आज जे बुकजॅकेटच स्वरूप आहे ते गोऱ्यामुळेच आहे, हे तुम्हाला कबूल  करावं लागेल. हे दलाल आणि मुळगावकर यांच्यामुळे नाही. दलालमुळगावकर हे गुळगुळीत चित्र काढीत असत. पण जे काही चैतन्य आलं त्या क्षेत्रामध्ये ते सगळं गोरेमुळं आलं. पण गोरे हा तसा अतिशय स्मार्ट मनुष्य होता. उत्तम वाचक होता. अनेक प्रकारची अनेक विषयांवरची पुस्तक... विविध विषयात त्याला रस होता. शेवटी शेवटी होमिओपाथी, नंतर रंगाद्वारे रोग बरे करणे इथपर्यंत त्याच प्रकरण गेलं होत. त्यामुळे तो अतिशय हुशार मनुष्य होता. साहित्यातील त्याला अचूक काही कळत असे. कोण काय लिहतो कसं लिहितो..." (पृष्ठ ८३, 'अक्षर गंधर्व: सदानंद रेगे', १९८७)    

एडवर्ड गोरी (Edward Gorey) १९२५-२००० या लेखक-चित्रकारावरती लेख एप्रिल २०१८मध्ये वाचला आणि त्यांचेच आडनाव असलेले , त्यांच्या इतकेच प्रतिभावान  प्रभाकर गोरे आठवले..... आता प्रभाकर गोरेंच्या बरोबर जीए नेहमीच आठवतात.... त्याबरोबर त्यांचा 'प्रवासी'....आणि हा पहा एडवर्ड गोरी यांचा भटक्या.... 'प्रवासी'...


आणि ही पहा प्रभाकर गोरेंची काही मुखपृष्ठ....

"... ह्या पुस्तकांच्या चित्रांतून गोरे जीएंवर भाष्य करत होता...." ('जिगसॉ', रामदास भटकळ, पृष्ठ ९२, १९९७/ १९९८)

अर्थात एक लक्षात ठेवा: "... जीएंना ही चित्र फारशी आवडलेली नव्हती..." ! (वरील पुस्तकातच तसा उल्लेख आहे.)

Tuesday, June 05, 2018

मधुकर केशव ढवळीकर आणि डिनोसार.... Gold Coins of Dinosaurs

 मधुकर केशव ढवळीकर, "महाराष्ट्राची कुळकथा",  २०११: 
"... गुप्तकालीन आणि गुप्तोत्तर काळात जे संस्कृत आणि प्राकृत वाङ्गमय मोठया प्रमाणावर निर्माण झाले, त्यात आपल्या प्राचीन नगरांच्या वैभवाची राजे-रजवाड्यांची जी रंजक वर्णने आहेत, त्यांवरून सर्व काही आलबेल होते अशी आपली गोड समजूत आहे. परंतु प्रत्यक्ष परिस्थिती खूपच वेगळी होती. कारण पुरा्तत्वीय पुरावा या उलट आहे आणि त्यावर आपण विश्वास ठेवला पाहिजे. वारंवार पडणारे दुष्काळ हे भारताच्या आर्थिक अवनतीचे कारण आहे. जोवर आपण त्यांवर मात करू शकत नाही, तोवर परिस्थितीत फारशी सुधारणा होणे शक्य नाही...
आजही एक मुंबईचे डोळे दिपवणारे वैभव सोडले, तर महाराष्ट्राची काय स्थिती आहे हे सांगणे नको."

D. D. Kosambi:
“Gold coins don’t make an age golden.”

Paul Samuelson, 1976:
“No new light has been thrown on the reason why poor countries are poor and rich countries are rich.”


Wikipedia: 
“Archaeology, or archeology, is the study of human activity through the recovery and analysis of material culture.”
 

वरील दोन भारतीयांची अवतरणे  मी दोन-चार वेळा तरी वापरली असतील. मला ती फक्त अगदी थोड्या अंशी मान्य आहेत.

सर्व काही आलबेल होते असे कुणाला वाटत असेल तर तो मनुष्य स्वप्नात राहतो असेच म्हणायला पाहिजे.  पुरातत्वीय पुरावा महत्वाचा आहेच  परंतु मानवाचा  इतिहास अनेक गोष्टीत भरलेला आहे. शिवाय इतिहास सांगो ना सांगो पण सर्व प्रकारच्या अडचणींना तोंड देत टिकून राहून वंश वाढवणे यात एक मोठे यश आहे अस मला वाटत. भारतात,  वेगवेगळ्या कारणाने लोकांनी मौल्यवान किंवा उपयुक्त गोष्टी (material culture) टिकू दिली असण्याची शक्यता कमी आहे. सोन्याची नाणी टिकू दिली तर जमिनीत सापडणार मग सुवर्ण काळ होता का नव्हता हा नंतरचा प्रश्न. माझ्या डोळ्यादेखत मिरजेच्या मध्ययुगीन किल्ल्याच्या तटबंदीचे, खंदकाचे दगड लोकांनी १९७०च्या दशकात काढून नेले आहेत. तेंव्हा केवळ पुरातत्वीय पुराव्यावर किती भरोसा टाकायचा?

वर दिलेल्या quote मध्ये ढवळीकर म्हणतात "आर्थिक अवनती".  ते कसे? भारत जवळजवळ १९व्या शतकापर्यंत, इंग्रज स्थायिक होई पर्यंत, जगात आर्थिक दृष्ट्या बलाढ्य राष्ट्र होते. ["...Strachey argued that the Raj was bad for Britain and the British. In Inglorious Empire, Shashi Tharoor argues, with equal passion, that it was much worse for India and the Indians. In 1700, when the British were mere traders clinging on to a few coastal toeholds, the Emperor Aurangzeb ruled over a country that accounted for a quarter of the world’s economy. By the time the British left, India’s share of global GDP had sunk to just over 3 per cent..." (Ferdinand Mount, 'Umbrageousness', LRB, September 2017)].

२५% हा आकडा कदाचित ढवळीकरांनी सखोल अभ्यासिलेल्या सातवाहनकालीन भारतापेक्षा, हराप्पाकालीन (The Ancient Indus Civilization) भारतापेक्षा सुद्धा जास्त असेल.

दुष्काळ हा भारतासाठी एक मोठा शाप आहे हे खरे पण त्यांची भयंकरता इंग्रजी आमदनी मध्ये प्रचंड वाढली. Jon Wilson यांचे 'India Conquered: Britain's Raj and the Chaos of Empire' , २०१६ वाचून हे समजले की त्याची सुरवात प्लासीच्या लढाईनंतर झाली आणि आधीच्या आणि नंतरच्या भारतीय राजवटी, कशाही असोत,  त्या इतक्या टोकाचे अकाल टाळायच्या. 

"To collect cash from the new territories in Bengal acquired with the diwani, Robert Clive ordered ten companies of troops to march into the countryside and enforce payment. In his two last years as Governor of Bengal, 1766–7, Clive tried to focus the Company’s servants’ attention more emphatically on the goal of collecting revenue, banning officers from engaging in private trade and allowing them a commission on the Company’s private trade instead of private profits. This met with much resistance, and Company servants continued to make fortunes from personal commerce for another twenty years. But the impatient focus on the collection of revenue at all costs undermined the capacity of political authorities in Bengal to respond to economic crises. The consequences were catastrophic... 
... Later British officers saw Bengal as a place peculiarly vulnerable to these malign natural forces. In reality, though, they found it very difficult to find evidence for such a devastating famine in Bengal’s recent history. The last similar event occured in 1574, when the Mughal conquest of Bengal had only just begun. Between then and 1769, the back and forth of Mughal politics ensured ecological shocks did not cause human disasters. Good years created surpluses of food and money, which could then be redistributed to feed people in lean times. Bengal’s little kings and Mughal rulers used their reserves to buy grain, to feed the poor, to accept the late payment of land revenue and lend money to farmers to get them started again if their crops were wiped out. This was not an economy with a high rate of growth, and living standards were poor by today’s standards. But bad harvests, in 1737 and 1738 for example, did not create large mortality rates. India before the British was, after all, a polity where power depended partly on consent, and resistance and flight were options for subjects who did not like the way a ruler behaved. Maintaining political authority needed political leaders to be sensitive to the needs of subjects when their livelihood was under threat. It was that sensitivity the British lacked..."

आणखी एक गोष्ट अशी की भारतात विषमता कायमच  आहे, भारतात कायमच गरीब लोक बहुसंख्य होते आणि भारतीय इतिहासाने वंचित वर्गाकडे दुर्लक्ष शेकडो / हजारो वर्षे केले आहे हे ही खरे आहे. पण म्हणून श्रीमंत आणि  मध्यम वर्गांच्या  इतिहासाकडे दुर्लक्ष करायचे? अजंताच्या गुहांच्या चित्रांत दिसणाऱ्या बहुतेक व्यक्ती श्रीमंत असतील पण त्यांची गोष्ट सुद्धा त्या काळच्या गरीब माणसाइतकीच इंटरेस्टिंग असू शकते. त्यांचा इतिहास सुद्धा भारताचाच इतिहास आहे.

पण जमिनीखाली सापडणाऱ्या गोष्टींचे महत्व प्रचंड आहे हे खरे आणि त्या निकषावरती हे सिद्ध होते की डिनोसार हे पृथ्वीचे अत्यंत यशस्वी रहिवासी होते. दिवंगत ढवळीकरांनी सुद्धा ते नक्की मान्य केले असते!

Steve Brusatte, "The Rise and Fall of the Dinosaurs: a new history of a lost world":
 "... Most of all, though, I want to show that dinosaurs were not aliens, nor were they failures, and they’re certainly not irrelevant. They were remarkably successful, thriving for over 150 million years and producing some of the most amazing animals that have ever lived—including birds, some ten thousand species of modern-day dinosaurs. Their home was our home—the same Earth, subject to the same whims of climate and environmental change that we have to deal with, or perhaps will deal with in the future. They evolved in concert with an ever changing world, one subject to monstrous volcanic eruptions and asteroid impacts, and one in which the continents were moving around, sea levels were constantly fluctuating, and temperatures were capriciously rising and falling. They became supremely well adapted to their environments, but in the end, most of them went extinct when they couldn’t cope with a sudden crisis. No doubt there is a lesson there for us.


More than anything, the rise and fall of the dinosaurs is an incredible story, of a time when giant beasts and other fantastic creatures made the world their own. They walked on the very ground below us, their fossils now entombed in rock—the clues that tell this story. To me, it’s one of the greatest narratives in the history of our planet...."

Brusatte  यांच्या नवीन पुस्तकाचे परिक्षण Ira Flatow यांनी NYT मध्ये केले आहे:

"... The often discussed dino demise 66 million years ago obscures their 150-million-year reign, making them among the most successful creatures ever to walk the planet. “Far from being failures,” Brusatte writes, “they were evolutionary success stories.” Their fossilized remains can be found just about everywhere on earth. And while we talk about the fall of the dinosaurs, tens of thousands of species of dinosaurs are still among us. We call them birds. .."

<Their fossilized remains can be found just about everywhere on earth.>

खालील चित्राने  सिद्ध होते की चार्ल्स अॅडम्स हे कसे जगातील एक सर्वोत्तम व्यंगचित्रकार होते ते: पुरातत्वशास्त्रज्ञ परत आलाय आणि जीवाश्मांच्या ऐवजी एका जिवंत माणसाला घेऊन आलाय! 

आता पुढची कल्पना करा एक दिवस असा टीरेक्स आला तर... 

Artist: Charles Addams, The New Yorker, August 23 1941

Saturday, June 02, 2018

आयझेया बर्लिन आणि राज कपूर यांचा आवरा...Insensitive Isaiah Berlin

आज जुन २ २०१८, राज कपूर यांचा तिसावा स्मृतिदिन

आयझेया बर्लिन (Isaiah Berlin), जे माझे आवडते विचारवंत आणि लेखक आहेत, यांचा उल्लेख या ब्लॉगबर ४-५ वेळा तरी झाला आहे.
बर्लिन आपल्या डिसेंबर २८ १९६१च्या पत्रात ते पंडित नेहरूंबद्दल काय लिहतात पहा.
"Meanwhile, I have been to India – they are very enthusiastic and half-baked and exhausting and Nehru is extraordinary. He knows perfectly well what he is doing: he knows that he applies a double morality, and is not the least ashamed of it; he knows that he is travelling with the Africans and the Asiatics, that Russia is a fellow-traveller, and he thinks on the whole that the West is out. He would like to go more gently than the Chinese, with less massacre, and thinks that his 400 million Indians – a large, soft, pacific, inefficient, heavy mass – will as always absorb all the foreign poisons and work out its own salvation more painlessly, if more chaotically, than the more ruthless and disciplined militarised nations to the East and West of him.
He is tremendously vain, and the fact that the Russians broke through the police cordon at Tashkent and swarmed round him and showed genuine warmth of feeling moved him profoundly, and he has been a friend of the Russians ever since; he similarly adores the Japanese, who showed similar feeling; as for the English, his whole political outlook – the playing by ear, the occasional unscrupulousness, the empiricism, the disdainful reference to Marxism as interesting in the nineteenth century but obviously too crude for us today – all that is very England-derived. He is touchy, he is self-conscious, and like everyone else in the world he wants recognition. There is no doubt that Hegel had the profoundest insight of anyone when he realised [that] what people want more than anything else in the world is to be recognised – whether they are individuals or nations or classes – and that all aggression derives from a wound to that particular craving. When Nehru began speaking of his surprise that some third-rate Indian film had had a wild success in Moscow, where everybody was singing the tunes, his face glowed more than at any other point in our long interview; when the Indians at my conference were told that the Russians esteemed Tagore as one of the greatest poets in the world, that a medal was struck in his honour, and four stamps, and that 60,000 schoolchildren etc., they were far better pleased than by any other single thing which had been said.
The Indians want to be treated as a new exotic culture, whose poets are the best in the world, whose novelists outshine Proust, people who dazzle if they are looked up to, and the whole British connection therefore – and in a sense too much about them is known, they have not been behind a wall like China or Japan or Central Asia, it is a nuisance to them – they would like to start life again.
It is extraordinary to me that anyone should be surprised about Goa (I say, suddenly changing the subject). The thought that Nehru or anyone in Asia believes in rules or principles, even on the ground of expediency, because it is a labour-saving device and likely to produce favourable conditions for development at a lesser price than power politics, must be off his head. Nehru does not seem to me to have the slightest respect for the United Nations, but looks on it as I find myself unconsciously looking at it, as an instrument registering the shifts in the balance of power, and not an entity possessing some kind of deliberative or executive character of its own. Nehru is infinitely sensitive to public opinion, but the public opinion that he recognises is in the first place that of India itself, then Asia, then Africa, then the Iron Curtain countries, and the West hardly at all. Naturally, since America is powerful, it must be kept in with, and he greatly enjoys his encounters with the West – he likes them individually, he is intrigued by them, adores flirting with handsome Western ladies like a Samson who practises brinkmanship with a number of formidable Delilahs, and he loves Western company. Something like Roosevelt – a man who has betrayed his class and has become a popular idol – he delights in his own virtuosity, and has before his eyes constantly the fate of the Kuomintang – an ossified nationalist party which rotted away until it fell before Communism. Hence the extraordinary position of Menon, whom he keeps by his side, not only, I think, because he is tied to him by sentimental bonds, but also in order to prevent himself from selling out or appearing to sell out to comfort, appeasement, respectability, a cosy semi-capitalist regime which, he perfectly realises, means stagnation and ultimately collapse and defeat. At any rate, that is my reading of his complex and peculiar character...."
('Building: Letters 1960-1975')

मला एक गोष्ट आवडली नाही : ... "... some third-rate Indian film had had a wild success in Moscow, where everybody was singing the tunes..."

राज कपूर यांच्या आवरा (Awaara), १९५१ बद्दल लिहतायत बर्लिन... त्यांनी पहिला तरी होता का आवरा ? मग का म्हणतायत ते त्याला third-rate?....

आवारा हूँ  ('Awaara Hoon' ) बद्दल विकिपीडिया लिहत:

“The song was written in the Urdu language by lyricist Shailendra and sung by Mukesh. "Awaara Hoon" immediately struck "a chord in audiences from various classes and backgrounds all over India and beyond: in China, in the Soviet Union, in the Middle East." In China, "both the song and film were said to be Chairman Mao's favourites." In a May 2013 BBC poll, the song was rated the second-greatest Bollywood song of all time.”

नर्गिस आणि राज कपूर , यु एस एस आर , १९५४ 
सौजन्य : युट्यूब