https://www.cnbctv18.com/views/the-repeal-of-article-370-in-kashmir-is-reverberating-in-sikkim-4258951.htm

The repeal of Article 370 in Kashmir is reverberating in Sikkim

 Ugen Bhutia  | EK Santha

 

Democracy in Sikkim – An Untold Chronicle

https://thealcovepublishers.com/product/democracy-in-sikkim-an-untold-chronicle/

About the Book
An intense narrative analysing the political history of Sikkim before its merger with Indian Union in 1975, the book delves into the 1920s when small secret groups consisting of discontented peasants, collectively revolted against their exploitation by the Kazis and other sections. The book traces the influence of Gandhian principles on the movements that sprouted within Sikkim.
‘The Untold Chronicle’ rootles into the events of the 1940’s evaluating the failure of political parties, caught in political intrigues rather than representing democratic aspirations. Based on documents from the Palace Archives, the book throws light on the ideological roots of people striving for democracy before the push to Sikkim’s merger with India in the 1970’s. We learn about the diluted uprising over time and the book also locates the context of Sikkim’s transition from Monarchy to a Republic.

 

 

Traditional Institutions in Democratic Polity of Sikkim 

 

With Tshering Doma Kaleon

 

It is a State in the Indian democratic polity, which has a seat reserved for Buddhist monks in the popular Legislative Assembly elected by an electoral college of monks. Sikkim also has traditional village panchayats where women’s representation is still a taboo. The diktats of these panchayats are respected like the law of the land. The state also boasts of Lamas to perform miracles such as changing the weather on an auspicious day. Apart from lovely forests, warm fertile valleys, roaring torrents and peaceful lakes, gorgeous flora and picturesque fauna, and gloriously glittering insects, Sikkim is also a land where people hold their traditions and customs close to their heart; though some of these may appear to be antithetical to democratic principles. Article 371F facilitated the continuity of these practices.

 

Myths and traditions are not easily overridden; especially when those have been so much interwoven into the lives of the people. It is no longer “an inert historicised segment” (Raymond Williams: 1977) here.  So much so, modernity curiously recesses to accommodate the age-old practices and customs. The 22^nd State of the Union of India, Sikkim blends tradition and modernity admirably in its administrative set up and the Ecclesiastical department in Sikkim, an incarnate from the past continued to play a significant role in the religious space of the people even today. The transition from monarchy to democracy was very smooth and riddle free as far as the continuity of the traditional institutions like Ecclesiastical Affairs and Dzumsas (traditional village body of Bhutia community in North Sikkim) and the Sangha seat were concerned.

 

The Department of Ecclesiastical Affairs has had a long history and it had been mentioned in the Administration Reports of the State of Sikkim prepared by the Political Officers since 1889.  The 1923-24 report states that the Education and Ecclesiastical departments were placed under the judicial secretary. The Chogyals jealously guarded this spiritual domain even when the popular ministries were formed and diarchy was instituted in Sikkim. This department along with other important subjects such as Forests, Police, Finance, and Land Revenue remained with the Durbar as reserved subjects.

 

Lamaism and Monarchy, the spiritual and the temporal authorities synchronized completely during the monarchy; so much so, the Tsuklakhang Palace Monastery was witness to many important political events including the signing of the Indo-Sikkim Treaty in 1950. Monasteries were always enjoyed the patronage of the Chogyals. The five big monasteries -Pemayangtse, Ralong, Phensang, Phodong, Rumtek had huge tracts of land, benevolently provided by the ruler, under them. The smaller ones also received grant in aid from the Durbar.  Incidentally, one of the oldest schools in Sikkim– Enchey monastic school- was established in 1909, by the Oxford-read Chogyal Sidekeong whose rule was shortest one - less than a year - during the 333-years-long dynasty, as he died under mysterious circumstances. At present, there are 97 monastic schools and 11 Sanskrit Pathsalas attached to Hindu Mandirs aided by the state government

 

Since the merger, the Ecclesiastical department is looking after the external affairs of the 1133 religious institutions (among them a large number are Buddhist monasteries, Manilhakhangs, Lhakhangs and Tsamkhangs) of different faiths of a population below seven lakhs. Prior to the merger, the department under the Durbar was exclusively taking care of the monasteries, even at times interfering in the internal matters of the monasteries.

 

Of the many activities of the present Department of Ecclesiastical Affairs is procuring material for the Sikkim Almanac. Though the Almanac is published by the Home department of Sikkim, it is the Department of Ecclesiastical Affairs that procures the master copy of the Tibetan calendar well in advance from the Astrological department of Tibetan Medical and Astrological Insititute, Ghangchen Kyishong, situated in Dharmshala, the headquarters of Tibetan Government in exile. The department prepare a list of all the government approved Buddhist Holy Days of the year ahead and submit it to the Home Department for the preparation of the Sikkim Government Calendar.

 

Yet another special function of this Department is to takes the responsibility of ensuring fine weather by stopping rains, which is plenty and unpredictable in the State, during special occasions like Republic Day, Independence Day and other important state functions. Up on the request from the Home department, the department of ecclesiastical Affairs, request a learned Lama, who is supposed to have possessed spiritual powers, to control the force of nature. The request always comes with a Khada (a long scarf used in all the auspicious occasions in Sikkim) to be offered to the Lama concerned.

 

The department continue to hold the established tradition of the Bumchu ceremony at Tashiding Monastery. Tashiding Monastery is one of the most sacred and oldest monasteries in Sikkim. It was believed that Guru Rinpoche personally blessed and sanctified this site in 8^th century. The Duchi, along with Lamas from the Monastery collect a vase of water from the Rathong Chu (River) in West Sikkim. This water is kept on the Golden Altar under lock and seal for a year. In the mid-night of 14^th day of the first Tibetan month of the year, the vase is taken out and water is distributed among devotees. After the ceremony, the vase will be filled with fresh water from Rathong Chu for the coming year. Devotees from Bhutan, Nepal, and even Buddhists from other places attend the ceremony and receive the holy water.

 

Hence, the Buddhists in Sikkim considered Rathong Chu a holy river. Not surprisingly, when the government of Sikkim proposed to construct three dams (99 MW Ting Ting, 96 MW Lethang and 97 MW Tashiding) on the Rathong Chu, the dispirited monks protested against the move, perhaps the first ever organised protest since the 1970s democratic movement in Sikkim.  A combined force of the Bhutia- Lepcha Association, the Tribal Women’s Association and the Association of Buddhist Monks of Sikkim and prolonged protests, and a march to the capital finally found success. The government relented. The proposal was withdrawn. The sanctity of the river was preserved. However, there was no record available for reference on the stand of the Department of Ecclesiastical Affairs in the whole event.

 

In the earlier regime, the Chogyal, kept the key and seal of the Altar and during the ceremony in March, handed over the key to Duchi of the monastery. Later on the democratic government introduced a double lock system to ensure further protection of Holy water and Altar. Now the Department of Ecclesiastical Affairs supervise the occasion and make necessary arrangements for the festival.

 

Duchi measuring the water of the vase and foretelling the year ahead on the basis of the measurement of the holy water is a very important occasion of the Bumchung ceremony. For instance, if the level of the Holy water in the vase, which is measured in cups or tings, found increased, then disturbances and unrest in the State is predicted. Whereas the water level is decreased, it is sign of a possibility of drought and famine. If the level is intact, then it was considered as auspicious and indicative of prosperity of the year ahead. The Duchi of the monastery has to submit a report to Ecclesiastical Department about the omens. If the omen is bad, then Tenchi Shapten, (prayer for universal peace and prosperity) is performed by the department in consultation with high lamas from important monasteries for the purpose.

 

In this way the Department of Ecclesiastical Affairs keeps religions tradition alive in the Sikkim democratic polity. The interesting part is that these archaic practices do not constitute an anomaly to democracy; but it adds charm to the mystic mountainous state along with the colourful and splendid snow-lion and mask dances. Perhaps all these contribute to the Sikkimese identity, unique and fascinating.

 

 

 

 https://thewire.in/rights/sikkim-road-connectivity-still-remains-an-elusive-dream-for-dzongu-villages

Sikkim: Road Connectivity Still Remains an Elusive Dream for Dzongu Villages

 

It has been a decade since the earth caved in and Sikkim, especially North Sikkim, was affected severely in terms of infrastructural damages. Until September 2011, the 32 families of Pentong, the last village of Upper Dzongu, had access through a narrow road, just motorable, to a concrete bridge that connected Pentong with Bel and to the rest of Sikkim and the World. Dzongu is a reserved area for the indigenous Lepcha people; the reserved status is meant to protect their language, culture and way of life. Around 8000 people who live in this region practice their own unique traditional and a sustainable way of living, remaining closely connected to nature.

 

In September 2011, the only bridge that connected Bel to Pentong, as well as the famous Tholung monastery which is situated in the remote wilderness of Dzongu, was broken by the boulders that fell due to the earth quake. In the days after the September 19 earth quake, a makeshift bamboo bridge was built across the raving Tholung River.  Multiplelandslides in a couple of places enroute to to Pentong made it unmotorable and hence the people from the village are left  with no options other than trekking through the village road to Bel. This has been the reality for the past ten years. The bridge connecting Pentong with Bel was never rebuilt. The vehicles which were there in the evening before the quake on the far side of the Tholung river are  seen abandoned as the motorable road disappeared at places and the connection bridge that was never seen again.

 

A visit to Pentong village exposes us to the vulnerabilities of the people who live there. Though the villagers produce the  vegetables they need to meet  their needs (and also to sell in the markets across the Tholung), they have to go to  Mangan, the district headquarters of North Sikkim, for most of many other things necessary in their lives..  Mangan is very far in terms of accessibility. To reach Mangan, the villagers have to trek to Bel, cross the Tholung River balancing whatever they carrying for trade on their back or on their head, and from Bel only one  jeep service is available per day; and that is unpredictable too. So they trek to next village, Linjam on their way. These paths are infested with leeches during the rainy season (which is most of the year) and it is a very normal to see blood stains on their clothes. From Linjam, taxis are available, though not plenty at beck and call.

 

From Linjam they reach Mantam, the next bottleneck. A cloudburst in 2016 , which was followed by a massive landslide not only created an artificial lake in the area but also wiped out the bridge across the river, the only way to cross the river to Mantam. A temporary hanging foot over bridge was built over the river connecting 10 villages – Pentong, Sakyong, Bel, Lingam, Tingvong, Linko, Kusong, Payal, Namprik, Nung, Mantamto Mangan. This bridge also connected these villages to  the only functioning Health Centre in Lingtem.

 

One of the villagerssaid that this present hanging bridge itself was a new one; earlier, a temporary bridge was built with Bamboo and it was too low, and the water in the river used to touch their feet while crossing the river and during the monsoon it became unusable. He told us this interesting story of man who was crossing this makeshift bridge carrying a sack of rice on the back and a crate  of beer on the head. When he lost his balance he had to quickly decide which one to forgo, so he decided to give up the sack of rice.

 

There are quite impressive health centers   built in almost all the villages; but it remains unused for  want of doctors or other medical facilities. A doctor is supposed to visit the Centers once a month; but it never happens that way. Doctors visit twice a year at at best , the villagers said. The building only helped the contractors who built it. The nearest Health Centre which has a residential doctor is at Passington, Lingam which is three to five hours of trek for many villagers who live beyond Mantam. Non-existence of a motorable bridge to go to the PHC, adds to the miseries of people suffering from ailments.. This PHC at Passington too suffers from irregular supply of medicines and inadequate facilities. That’s the reason people prefer to go to the  district hospital at Mangan. The condition of this district hospital is remarkably poor as far as testing facilities, etc. are concerned. Those who have better transportation take the ailing and their families to Gangtok, the capital.

 

In Pentong village, the lady at  the Homestay where we stayed, said that she had just returned from Mangan hospital where her infant son was admitted with high fever. They had to carry the baby by foot for about 12 kilometers, daring the treacherous path and a bamboo bridge and many further kilometers in a shared taxi to get medical care for their infant. The journey that began early in the morning ended in the evening. She also told me that she is no longer interested in growing potatoes as she has to carry huge sack of potatoes to the market which is far away. Instead she began cultivating dalle,  Sikkim’s own proud contribution to the world of chilies. A  2-kilogram packet of dalle can fetch up to Rs. 1000 while she would have to lug, on foot, with a sack of potatoes to earn that money.

 

Carrying anything heavy is a difficult task in the region due to the lack of proper connectivity and accessibility. - One such almost impossible tasks is reaching cooking gas from the respective depots to homes.  They do use  firewood for cooking, but gas stoves are also used in cooking. Interestingly, there are no agencies that distribute cooking gas to these areas; the villagers have to reach Mangan which is a good 20 to 25 kilometers from these villages to collect their cooking gas while carrying the empty cylinders forreturning.

 

Normal logistics is as follows- Mangan to Lingam, people travel in a shared-taxi, then cross the hanging bridge carrying the gas cylinder on their backs, which is a balancing act, and then wait for another shared-jeep, that takes them  to a respective point and then walk  from there to their respective villages.

 

A friend who lives in this region, narrated a harrowing story of carrying the corpse of his cousin through this hanging bridge. The person who passed awayat Lingthem Health Centre and had to be carried through the 200 mt. hanging bridge on a stretcher. The bridge kept swaying and they could not hold anywhere in order to keep their balance. They thought it was a never ending act.

 

It is so unfortunate that, in the past 10 years or so the government did not take any effort to rebuild the bridge connecting Bel with the last village of the Upper Dzongu, Pentang and Tholung Monastery where the relics and the valuable Buddhist calligraphies are kept. Same is the unfortunate reality with the non-construction of a motorable bridge on Teesta River at Mantam. Almost ten villages across the river had to suffer incredibly due to this carefree attitude of the government since 2016. There were proposals to construct a new bridge but it was not materialized so far. The government did construct a bailey bridge, in 2020; but it was washed away in the next monsoon. The present pedestrian steel suspension bridge was constructed after that.

 

The colossal landslide itself, the locals attribute to the two massive hydroelectric projects in Dikchu, a stage V project (500mw) by the National Hydel Power Corporation (NHPC). It is built between Dzongu and Dichu. Due to this project, the lower part of the Dzongu suffered considerably. Landslides and river breaches became a normal phenomenon during the monsoon since the project was implemented. The Stage 3 Project at Chumthang too had huge ecological repercussions  for the whole region. Tunneling contributed to landslides in the fragile Himalayan region. A total of six projects are proposed here. Four of them were scrapped and two were suspended due to the protests. However, now the government is reviving the two suspended projects despite the protests The Dzongu region also happens to be  a biodiversity hotspot. The indigenous people of Dzongu, especially the new generation have taken over the protest, against this move.

 

This clearly indicates that the development concerns of the government of Sikkim lies elsewhere.  

 

Orchids, Strawberries and Yak Butter Tea

Economic & Political Weekly EPW august 27, 2016 vol lI no 35

A trip to Yumthang Valley, a veritable land of flowers in North Sikkim, in the months of April and May, is a visual treat. The bumpy road journey from Gangtok to the base area of the Valley—Lachung—may make you a little tired and even dizzy. After all, Yumthang means “deep gorge”. Don’t fall for the road sign which says Lachung is just 114 km from the capital. The drive will take a good six to seven hours, provided you are blessed with good weather. Despite the rough patches (which are aplenty) on the mountain road, one does enjoy breathtaking views of the mighty mountains, covered with myriad shades of green and the occasional brownish red, not to speak of the pristine rivers and waterfalls on the way. And the real surprise is the profusion of wild orchids—white, yellow and purple—peeping out from the trees in the forests. You see the first one, then a second, and a third … then you lose count. The orchids, they are everywhere.


On such scenic drives, a nice place to take a break for a cup of tea is a must. And Chumthang, a small hamlet, located on the confluence of Lachen and Lachung rivers, provides an ideal setting. Who knows, next time when you visit Yumthang, the Chumthang bazaar may not be there. People say that once the dam becomes operative, the whole bazaar will be submerged. The weather gets colder while we cross Chumthang. The landscape changes with the altitude. Suddenly, snowcapped mountains appear from nowhere. The Himalayas are full of surprises.


Our driver, Chewang, a man from Lachung, stopped the car at two places where we could watch nature, undisturbed. He halted once to show us tiny little wild oranges. I had not heard of, or seen, such a delicious fruit; once you take a bite, a sweet aroma lingers in your mouth for a long time afterwards. Lachung, at 8,000 feet high, is a hamlet serenaded by immense mountains, with the Lachung river fl owing quietly by its side. Lachung has more hotels and homestays than residential houses. To see the real villages, one has to trek to the interiors where the villagers grow millets, vegetables and a kind of rajma in the summer months. Yaks are domesticated for milk and meat. And yak butter tea is a delicacy among the Bhutia community here.

Lachung is the base camp for the Valley goers, since no night-stay facilities are available in the Valley. Another interesting factor about Lachung is its local body, the Dzomsa, a traditional panchayat, which is stronger than the statutory panchayats. The Dzomsa has an intensive role to play in the lives of the people and is the last word for any disputes or other matters related to the locality. After the 73rd Amendment to the Indian Constitution, when the panchayats were restructured, the Sikkim government decided to accord recognition to the Dzomsa as a statutory body under the  Sikkim Panchayat Amendment Act, 1995.


 Evening had fallen as I walked up to the river to commune quietly with nature. The sight of mountains covered with snow sent a shiver down my spine, especially when I realised that it is mid-May and most parts of India are roasting in high temperatures. That’s when you crave for a cup of hot tea; most of the small teashops are helmed by women who, adorned in their traditional dress, the Bakku, serve with a broad and ever-present smile. If you do not speak Bhutia or Nepali, then Hindi is fi ne—and broken Hindi like mine is even better; it makes the women feel more at home. The Dzomsa’s dictum prevails in the matter of the dress code—women in the village should wear the Bakku or else be ready to pay a huge fi ne. Not many women defy the rules of the pipen (the headman of the Dzomsa).


The Yumthang Valley is just an hour away from Lachung. After a good night’s sleep under a thick blanket and fortified by a nice cuppa, I was ready for the expedition in the morning. You have to get past a police checkpost and another one manned by the Army where your permit is verified. This is a strategic area as far as the Army is concerned. The Tibetan border is close by. Chewang, pointing to a huge mountain range close by, told us, “Tibet is on the other side of the mountain.” I thought: “Who knows, maybe some Tibetan will be saying something similar from the other side: ‘See, India is on the other side.’ ” And they might have relatives in Sikkim or other parts of India who crossed over in the 1959 exodus.


The road is opened to tourists but the mist is hesitant to disappear. We were lucky to have a local person as the driver who knew the very spots not to be missed. We stopped our car to pick bright red wild strawberries which grow all over the grass beds. The Valley has a rhododendron sanctuary (Singba) which houses a variety of the evergreen rhododendron shrub. It was the flowering season and we could see bright red, orange, purple and white rhododendrons everywhere, alongside primulas (primroses). Nature is truly breathtaking here.


We took an hour-and-a-half to reach the Valley as we couldn’t but help take many breaks to stop and absorb the spectacle of natural flowerbeds and the riot of colours on both sides of the road. In the Valley, in makeshift sheds, the locals sold tea, momos and noodles and also warm clothing and other necessities. My friend, Patricia, ate heartily, while hovering over the warmth of a rustic iron stove in which a huge logwood burned incessantly. The tourists were busy borrowing snow boots and heavy jackets to go to Zero Point which is closer to the border and at a higher altitude than Yumthang. That part is mostly covered with ice.


The Valley also serves as a grazing ground for yaks. The yaks looked friendly alright, but I didn’t have the courage to go close. The beautiful Lachung river gurgled past us through the bottom of the Valley. Beyond were enormous mountains, undoubtedly home to a range of arresting flora and fauna, sporting a biodiversity beyond human reach. Inside the thick forest—or so people say—can be found red pandas, the state animal of Sikkim. The pandas live in high altitudes which humans, thank fully, cannot reach. Red pandas are lovely and supposedly happy creatures; I recall seeing a red panda couple in a zoo in Darjeeling, but I did not find them particularly happy.


We returned from the Valley in the late afternoon, back to a nice warm meal and a nap. We stayed back for the night as it was not easy to bid farewell to the place. A placid early morning walk through the Valley’s meadows, watching the snow-clasped mountains, and shivering slightly in the cool breeze, calmed my soul. The path was muddied by the rains from the previous night. There were not many early risers, so I could continue my solitary walk. Becalmed, I was prepared, now, to go back to Gangtok, ready for another day, another experience.

http://www.epw.in/journal/2016/24/commentary/saffron-headway-kerala.html

Pyrotechnics of populism

Thu, 21 April 2016, Daily News Analysis  

The temple tragedy at Paravur in the Kollam district of Kerala, which left over 110 people dead and around 400 injured, raises some serious questions beyond the massive tragedy itself. Right now, the feelings of loss and the sorrow of the bereaved families hang heavy in the air but this will be forgotten soon. An array of festivals awaits Kerala in the months of April and May, before the arrival of the monsoon in June. There are indications that the insane and incomprehensible ‘sound and fury’ of the fireworks will be repeated in mega festivals like the iconic Thrissur Pooram, unless the authorities do some serious thinking and impose restrictions of some sort. The Devaswom Board authorities in Thrissur spoke in terms of the security measures that had talked of ensuring a safe fireworks display on April 17, and it did pass off quietly. There was however not a word about cutting down on the fireworks display. When a tragedy of such intensity, as the one at Paravur, strikes, politicians — national and state level — compete with each other to visit the victims and even the public will discuss it for some time to come. However, in Kerala, temple festivities and other large-scale religious events should be seen in a different light.

This issue should be placed in the broader context of religious revivalism in Kerala; a strong tendency being perceptible in the last few decades which is contrary to the so-called Kerala Model of development. Indulging in reminiscences has become a norm and as a part of this exercise, defunct rituals and rites have been ‘reinvented’ and revived. The new trend is the revival of the religious institutions of all sorts — from the nonexistent Tharavdu temples to dilapidated structures. Unfortunately, there are many takers for this in Kerala society. The festivals, which include all the religious communities, are the platform to display respective strengths and a sense of solidarity. One of the major factors responsible for revivalism is the prominent role of caste and religious organisations in the social and political realms. Caste-based organisations are not new to Kerala polity. Historically, they emerged as organisations of reformation in the early 20th century. However, in the present day context, their role is mostly reactionary and thus their contribution to revivalism is enormous. The political parties, including the Left, have not only failed to curb the growth of communal organisations, but they also succumb to the pressure of these organisations.

Yet another factor is that temple festivals are no longer confined to a village or a locality as it was in the past. Back then the households of the village shared the expenses of the festivities through cash and kind. For instance, a measure (para) of paddy or some money, proportionate to the capacity of the household, was collected by the temple authority in person. In contrast, temple festivals are mega affairs today with corporate houses stepping forward to sponsor the event. The huge hoardings of jewellery, textile and other large business chains displayed prominently at temple premises during festivals announce their indomitable presence in these festivals. Along with these, the expatriate-remittance-contributed wealth has also added to the scale of an extravaganza. They bring an element of competition among the village festivals. Year after year, the competition gets fiercer, with the display of fireworks becoming an integral component of this competitive fervour.

There is no check on the amount of money spent on these extravagant events. There were “stringent” orders from the administration on the stipulated amount of the pyrotechnic materials that could be used by the temple authority during the festivals. But it is common knowledge that the orders are blatantly violated. In the Puttingal temple, the reports say that the fireworks began around midnight and it continued till 3:30am, when the explosion happened. Despite four hours of fireworks, 30 per cent of the material was still unused and stored in the shed, which caused the devastating explosion and the massive fire. According to some newspaper reports, the temple authorities claimed that the fireworks amounting to only Rs10 lakh was used in Puttingal. Even individual households celebrating Diwali know the forbidding expenditure of bursting even a few minutes of firecrackers.

Considering the duration that the fireworks display went on before the mishap occurred, this clearly indicates that the amount quoted by the temple authorities is just a fraction of the actual amount spent. Hopefully, the inquiry will bring monetary aspects of festivals to public knowledge.

With religious groups becoming a vote-bank, political parties from the Right to the Left fear that the proposal for a total ban of fireworks will affect their vote-gathering power. In Kerala, with elections around the corner, no party would consider such steps. Hence, the discourse is on security measures or on the reduction in the use of explosive materials. The authorities’ talk reflected this attitude in their discussions in the arrangements they made at the Thrissur Pooram. The cordoning off of the venue of the fireworks display to keep devotees at a safe distance is the main concern now. Lost in this collective complicity are the voices of sane individuals. In the case of the Paravur fireworks, the sole voice of protest came from an 80-year-old local woman, Pankajakshi Amma, whose house, in the vicinity of the temple, suffered damages every year during the temple festival. There were also oral complaints that the high-decibel noise pollution disturbed the aged and the children immensely. Apparently, Pankajakshi’s family stays away from home during the festival. She registered a complaint with the district authority against the massive use of fireworks during the festival but was threatened by the organisers for complaining. The district administration, after a discussion with the concerned authorities, acted upon her complaint and the Additional District Magistrate denied permission to the competitive fireworks. The rational minds were silenced and the fireworks display was allowed to take place at the last minute and an avoidable tragedy took away so many lives. With religious fervour rising to a crescendo, it will be difficult to avert such tragedies unless the voices of rationality are heard.