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From the surface, these 22 square miles of water are unexceptional.But dip beneath the surface — go down 60 or 70 feet — and you’ll find a spectacular seascape. Sponges, barnacles and tube worms cover rocky ledges on the ocean floor, forming a “live bottom.”
Gray’s Reef is little more than a drop in the ocean 19 miles off the Georgia coast, but don’t confuse size for significance. In one of his last official acts, President Jimmy Carter declared the reef a national marine sanctuary at the urging of conservationists who said its abundance of life was unique and worth saving for future generations.
For nearly 40 years, the U.S. government has protected the reef, home to more than 200 species of fish and an amazing array of nearly 1,000 different kinds of invertebrates. Recreational fishing and diving are allowed, but commercial fishing and other kinds of exploitation are not.
And Gray’s Reef has served as a global inspiration. Following the lead of the U.S., other nations have designated similar sanctuaries and protected areas, which now cover about 6% of the world’s oceans — a bonanza for researchers but, more importantly, an important tool for safeguarding the seas.
Doubts remain about how much of the ocean they can truly save. Last year was the hottest on record for the planet’s oceans, and protected areas can’t slow the biggest source of that warming — increasing greenhouse gases. The federal government says more than 90% of the warming that has occurred on the planet over the past half-century has taken place in the ocean.
That has had dramatic effects in the waters that cover 70% of Earth’s surface. Scientists have tied the warming to the rise of sea levels, the disappearance of fish stocks and the bleaching of corals. The ocean also has become more acidic as humans have released higher concentrations of carbon dioxide into the atmosphere, and that jeopardizes valuable shellfish and the plankton that form the base of the food chain.
The supporters for the protected areas range from sustenance fishermen on the tiniest islands of the Pacific to researchers at the most elite institutions of academia.
“We’re not protecting these areas just for ourselves,” Roldan Munoz, a research fishery biologist with the U.S.’s National Marine Fisheries Service, says during a research trip to the reef, “they’re for our nation.”
On a National Oceanic and Atmospheric Administration expedition to Gray’s Reef, the federal research vessel Nancy Foster is packed with scientists conducting research on subjects ranging from whether invasive lionfish are present to how changing ocean conditions are affecting coral species.
Sanctuary research coordinator Kimberly Roberson and other scientists prepare to dive to collect data about what fish can be found in the area, while Craig Aumack, an assistant professor of biology at Georgia Southern University, peers through a microscope at algae.
Aumack notes that more types of seaweed and tropical species of fish are appearing on the reef as waters warm, like the odd-looking and colorful clown wrasse, a fish native to the Caribbean Sea that was found off the coast of Georgia this summer, most likely pushed hundreds of miles to the north by changing ocean temperatures.
The sanctuary is named after Milton “Sam” Gray, a biologist who studied it in the 1960s and identified it as an ecosystem worth saving — a reef not far from the U.S. coast that teemed with life, especially an “abundance of diversity of invertebrates,” Roberson notes.
Without that designation, the habitat could have vanished due to high-impact industries such as bottom-trawl commercial fishing, which are now prohibited there.
“In some ways, it’s a test of what a marine protected area can do for surrounding areas,” says Clark Alexander, director and professor at the University of Georgia Skidaway Institute of Oceanography and a former member of the sanctuary’s advisory board. “It was sort of an ideal spot to preserve this kind of habitat and make it available for research and recreation.”
In the decades since Gray’s was established, large and more stringently protected zones have popped up all over the world.
Phoenix Island Protected Area, established in January 2008, covers more than 150,000 square miles off the tiny island republic of Kiribati and has been cited by scientists for bringing back species of fish in just over a decade. And an area nearly twice as large, the Rapa Nui Marine Protected Area, now surrounds Easter Island after its creation in 2018.
Former U.S. Presidents George W. Bush and Barack Obama greatly expanded the U.S.’s protected areas. Bush created the Papahanaumokuakea Marine National Monument off Hawaii and Obama extended it late in his presidency to a whopping 582,578 square miles.
Smaller protected areas, such as the 5,000-square-mile Northeast Canyons and Seamounts National Monument off New England, created by Obama in 2016, also have been established.
Nine years ago, the U.N. Convention on Biological Diversity agreed to the goal of protecting 10% of the world’s oceans by 2020. The UN said in 2017 that it was on its way to meeting that target and that protected areas “contribute substantial social, economic and environmental benefits to society” and “provide food security and livelihood security for some 300 million people.”
One commonly cited problem with the protected areas is the difficulty of enforcing rules that restrict commercial fishing and other intrusive industries from vast areas where few people ever venture, particularly in developing parts of the world where resources are limited.
Creating new protected areas without reducing fishing quotas won’t save species, says Daniel Pauly, a professor of fisheries at the University of British Columbia in Vancouver.
And that is not a small issue, as some estimates say the number of fish in the ocean was reduced by half from 1970 to 2015, with warming oceans expected to add to that loss.
“Rebuilding will require not just new protected areas, but it will require quotas reduced,” Pauly says.
Many scientists believe protecting broad swaths of the ocean simply might not be enough.
Last year, a group of researchers led by University of North Carolina marine ecologist John Bruno published a pessimistic study of the effects of climate change on the world’s marine protected areas. Their findings: those areas will warm by nearly 5 degrees Fahrenheit by 2100, destroying species and marine life despite the existence of protections.
Bruno’s study reflects the reality of coral bleaching in places such as the Great Barrier Reef off Australia, which is heavily protected but still vulnerable to the impacts of a warming world.
It’s a lesson that illustrates the legacy of Gray’s Reef: Protected areas can save pieces of the ocean from extinction, but they can’t save it all.
“If it was up to me, we’d protect about 30% of the ocean,” Bruno says. “We’re just saying we’ve got to directly address climate change with emission reduction. There’s no way around it.” (VOA)
Tenali Ramakrishna, or Tenali Raman as he is more popularly known is Birbal's equivalent in South India. A court jester and a scholar exuding great wisdom, Tenali Raman was known as one of the greatest courtiers in King Krishnadevaraya's court.
The Vijayanagar Empire ruled a large part of South India between 1336 and 1646. In the 16th century, the kingdom rose to prominence under the eminent leadership of King Krishnadevaraya. His continuous victories against his enemies ensured a successful and peaceful reign for his subjects. As a patron of art and literature, many crafts and cultural assets thrived in the empire.
Krishnadevaraya's beloved courtier, Tenali Raman is the finest example of the splendour of the Vijayanagar empire. He was born in Tenali, a town in Andhra Pradesh. He lived here until he lost his father, after which his mother brought him to Vijayanagar. He was discovered for his excellent wit and wisdom, and appointed in the court. He was one of the king's ashtadiggajas (collective name for the eight poets and scholars).
A statue of Tenali Ramakrishna near a Municipal Office in Andhra Pradesh Image source: wikimedia commons
Tenali Raman as a scholar, published great texts of wisdom, which have now become artefacts of the Kingdom of Vijayanagara. But his fame does not lie in these achievements. He is known for the mischievous jester that mythical folklore portrays him to be. Through stories, many writers have used jokes to impart wisdom and morals to many generations of people. The stories of Tenali Raman are almost legendary in the Southern peninsula.
Textbooks have been written with his moral stories in mind, and these days, many self-help book are also incorporating his wisdom. His most popular stories are, 'Mother Tongue', 'Cursed Face', 'Saluting the Donkeys' and many more. Through these stories, Tenali Raman, in some way, brought about social justice. Perhaps this is why he is most beloved by many people even today.
Keywords: Tenali Raman, Vijayanagar empire, Krishnadevaraya, Jester, Wisdom
It must be noted that different religions and societies in Southeast Asia have alternative narratives of Ramayana, one of the greatest epic.
Here are some of the versions of Ramayana!
Dasaratha Jakarta: The Buddhist Version
Interestingly, this version of Ramayana does not mention Ravana at all and in fact, there’s no mention of Sita’s abduction, too. In this version, Dasaratha is the king of Benaras and not Ayodhya. Also, Rama and Sita leaves kingdom and go to the Himalayas and not forests. Then, after twelve years, Rama and Sita return back to Benaras and get married.
Paumachariya: The Jaina Version
In this version, Lakshamana is the killer of Ravana and not Rama. Here, Rama is an ardent follower of Jainism, and so he cannot be the killer of Ravana. Also, this version states an army of warrior and not monkeys, as stated in Valmiki’s Ramayana. Another interesting feature of this version is that Ramayana is not shown as a villain, rather a magnanimous king and follower of Jainism.
Gond Ramayani: The Gond Version
Gond is an adivasi clan belonging from Madhya Pradesh in India. Interestingly, in this version, the story begins from where Valmiki’s Ramayana ended; when Sita is rescued from captivity. Also, Bhima, one of the Pandavas from the epic of Mahabharata, is mentioned in this version. Unlike Valmiki’s Ramayana, Rama is not the protagonist in this version.
Ramakien: The Thai Version
This is considered as Thailand's national epic, and is still taught in some schools in the country. In this version, Ravana is shown as a learned scholar and a noble king in this version. Also, Ravana’s pursuit for Sita is depicted as true love. There are a lot of similarities between this version of Ramayana and Valmiki’s version, but this version lays a lot of emphasis on Hanuman.
When a baby is born in an Indian household-they invite hijra to shower the newborn with their blessings for their blessings confer fertility, prosperity, and long life on the child. But when that child grows up we teach them to avert their eyes when a group of hijras passes by, we pass on the behaviour of treating hijras as lesser humans to our children. Whenever a child raises a question related to gender identity or sexuality they are shushed down. We're taught to believe that anything "deviant" and outside of traditional cis-heteronormativity is something to be ashamed of. This mentality raises anxious, scared queer adults who're ashamed of their own identity, and adults who bully people for "queer behaviour".
Hijras are a community of people who include eunuchs, intersex, and transgender people. They worship the Hindu goddess of chastity and fertility, Bahuchara Mata. Most hijras, but not all, choose to undergo a castration ceremony known as "nirvana" in which they remove their male genitalia as an offering to their goddess. The whole community is vibrant with hundreds of people with hundreds of ways of expression, the true identity of a hijra is complex and unique to each individual. In India, hijras prefer to refer to themselves as Kinner/Kinnar as it means the mythological beings who excel at singing and dancing.
Hijras worship the Hindu goddess of chastity and fertility, Bahuchara Mata.homegrown.co.in
The hijra community works systematically, the community separates itself from the outside world and teaches lessons to the young ones in secret. Each community has a guru and the other hijras are their disciples or chela. The "hijra ways of life" are taught to the disciples in a secluded environment where they leave their families and live with other hijras in the community. More often than not hijras are thought of as nothing different from transgender and often referred to as transgender; however, scientifically these two terms denote a different class of people. Hijras are a part of the whole community of people with various identities and of spiritual and cultural values meanwhile, transgender merely refers to those people whose gender identity differs from the sex assigned to them at birth, they are a part of the community and do not represent the whole community.
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Historically and culturally the community has existed in the Indian subcontinent as long as the civilization has existed. There are mentions of hijra in The Mahabharata, a holy book of Hindus. Shikhandi who was neither male nor female is a mythological legend. In another version of Mahabharata Arjuna, one of the Pandavas was cursed to be the third gender by Urvashi, when he refused to be sexually involved with her. In a story by Padma Purana, it is seen that Arjuna transforms into a woman to take part in Krishna's mystical dance which only women can take part in. The Hijra figures are prominent in Indian Mughal History as well, referred to as Khwaja Siras and known for their loyalty to the ruler, they worked as the sexless watchdogs of the Mughal harems. They held important positions in court and various facets of administration during Mughal-era India, from the 16th to 19th century. The Hijra community is a testament to the sexual diversity that is integral yet often forgotten in Indian culture.
If the whole hijra community was looked upon with enamor and respect in our history, what happened that when we come across the community we look at them with contempt and are filled with a mixture of negative, fear, laughter, and odd emotions. It's owing to the fact that under British Raj, the Criminal tribes Act 1871 hijras were criminalized and the law was made to eradicate the whole community. However, these acts were abolished by the Indian government after independence, and by 2014, India, Nepal, and Bangladesh all had officially recognized third gender people as citizens deserving of equal rights where the third gender means individuals categorizing themselves as neither male nor female. Even though the progress is slow but in 2015 Madhu Kinnar became the first hijra mayor in India was elected in the city of Raigarh.
ALSO READ: India's first Residential Transgender
Although the hijra community was revered by society and is invited to births and weddings for religious and spiritual ceremonies, they still become victims of abuse and discrimination. Violence and hate crimes against the community have become common. They are deprived of education, job opportunities, seating in restaurants, etc. leading them to live in poor conditions barely surviving. They often have to resort to begging and prostitution to earn a daily living. The government has tried to address this issue by introducing bills for the protection of the hijra community, with prison terms and other punishments for those offending them, but there is little to no less effect on the social stigma against the community.
In India, the hijra community comes under the umbrella term LGBTQ+ and we notice that they lack voice and representation when it comes to LGBTQ+ rights. We need to understand that when we fight for LGBTQ+ rights we fight for the whole community, we fight for hijras who have been victims of violence, hate crimes, and disrespect from none other than the people of our society. And although hijras are a part of the LGBTQ+ community as a whole, they have an independent subculture of their own. It is worth every effort to know about them, to study about them, to befriend them, and to smile at them for they are every bit of human as we are and they have nothing but blessings in their heart.