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ACHIEVER |
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| Sonnet who breathes sonnets |
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By A.J. Philip |
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Dr Sonnet Mondal is young, both as a person and a poet. In fact, he started his poetic career as recently as in 2005. Yet, he has accomplished a lot during this short period, authoring four books of poetry and winning several prestigious awards. His poems have appeared in journals like the Poetic Diversity, Houston Literary Review, Sound of Poetry Review, Istanbul Review, Kritya, Kohinoor, Muse India and Stremez.
His books are "A Poetic Peep Into The Post Modern World" (Underground Lit. Pub. 2007), "The Curse of Atlantis and Other Poems" (Underground Lit. Pub. 2009), "Songs from Ashes" (Translation work-Bharavi Publications) and "21 Lines Fusion Sonnets of 21st Century" (Sparrow Publication, 2010). His future projects include a novel in verse and another poetry book due for release in 2011.
One of his poems was read out on World Poetry Café, Canada, on January 5 as a message of peace to the world. In March 2009, he was awarded with the Secretary General's certificate and appointment as sub-secretary general of Asia unit of Poetas Del Mundo (Headquarter-Chile). On October 1, 2009, he was bestowed the title Poet Laureate by Bombadil, Sweden, for his contributions to the world of poetry at a young age and also to encourage the lost essence of poetry among youths.
In his latest book "21 Lines Fusion Sonnets of 21st Century" (Sparrow Publications), he has introduced a new brand of fresh and original 21- line Fusion Sonnets. These Sonnets have appeared in Other Voices International Project endorsed by UNESCO and has been translated into Macedonian and Italian by eminent writers in their respective languages.
Apart from his literary works, he edits his journal 'The Enchanting Verses International' and 'United Minds for Peace Society'. He also takes an active role in promoting Indian classical music among youths through his organization Musical Oasis for Resurrection (MORE). In an interview with The Herald of India, Dr Mondal speaks about his poetry, life and future projects:
Question: We have heard about fusion music. It is the first time we are hearing about Fusion Sonnets. Please tell us about the whole concept.
Answer: In literary sense Fusion means Mixing or blending of things. The 21-line Fusion Sonnets blend traditional and contemporary styles. The 21 lines come out from a fusion between a 14-line sonnet with new specialties and a 7-line half sonnet. Hence it has been assigned the name Fusion Sonnets.
Q: Do you consider Sonnets as the best form of poetry?
A: Yes, I consider so. First, I have an inclination for the traditional forms of Poetry. Secondly, I like interplay of rhyming, unlike most modern poets in which sonnets have a varied history. Thirdly and most importantly, sonnets point towards maintaining a balance between Negative and Positive thoughts, social and aesthetic dimensions and, of course, structure and feelings. In a bit vivid manner I must say sonnets are famous due to their structural specialties like rhyming. A poet will always feel a backward pull while pegging his feelings against the board of these specialties. Now, how he pens it makes the form more interesting.
Q: Why did you find the 14-line format unsatisfactory?
A: I didn't find the fourteneer form of sonnet unsatisfactory but sonnet doesn't essentially mean a fourteen-line poem. Gerard Manley Hopkins in the 17th Century introduced the 24-line Caduate Sonnet and the 10 and a half-line Curtal Sonnets. I wanted to invent my own form of poetry and I felt my name as the most suitable and interesting one for this. The 21-Line Fusion Sonnets do not break any basic rule of Sonnets .They just introduce new and interesting variations in which I find myself to be more comfortable and find Sonnets to be more complete.
Q: What are the specialties of a 21-line format?
A: The specialty of the 21-Line Fusion Sonnet lies in its unique rhyming scheme, mixed rhythm and double dimension understanding of a particular thing -- one in the fourteen lines and the other in the next seven lines.
In brief the specialties are as below:-
First Fourteen Lines:-
Same Rhyme in 1st, 5th, 9th and 10th lines.
Same Rhyme in 2nd, 3rd and 4th Lines.
Same Rhyme in 6th, 7th and 8th lines.
Rhetorical questions in 9th and 10th lines.
Negative and pessimistic note in the first 10 lines.
Free verse carrying Optimistic Tone in 11th, 12th, 13 and 14th Lines.
Volta gradually through 9th, 10th and 11th lines.
Next Seven Lines:-The Half Sonnet acting as a coda.
The 14 lines in each case is followed by a half sonnet of 7 lines acting as a coda to add a two-dimensional note in the poem, beginning with the same 1st line and ending with the 5th line of the poem.
Same Rhyme in 16th and 17th lines.
Same Rhyme in 18th and 19th lines.
Volta in the 20th line.
Liberties -- In the length of lines and Rhyme based upon the closeness of pronunciations.
Theme -- 21 Lines Fusion Sonnets deal with heavy and deep themes.
Q: When did you start writing poetry?
A: I started writing poetry back in 2005 without a mind to publish them. From the year 2007, after my book came out one after the other I started taking poetry a bit seriously and as a passion and side profession by the year 2009.
Q: Tell us about the journal that you edit? When was it started? What is the target audience?
A: The Enchanting Verses International journal (ISSN:-0974-3057) edited by me with the cooperation of the co-editors focuses and publishes all form of poetry, both traditional and contemporary, articles upon poetry, poetry translations into English, new inventions in poetry and book reviews from eminent as well as upcoming names in poetry irrespective of any age criteria. The journal also bestows the Enchanting Poet honour upon a poet or poetess for his/her contribution in the arena of world poetry. The journal started in March 2008 has successfully published 10 issues. It aims at both renowned and young names in the world of poetry as its contributors and readers. Of late the journal has decided to start a poetry festival and seminar in Kolkata every year to encourage poetry among youths and common masses.
Q: In India journals are not giving enough space for poems. Is this a world phenomenon? What is your experience?
A: Yes, it is a matter of concern that Indian journals are not giving enough space for poems. I must say they have commercial aims of modern mass readership rather than literature. To name a few exceptions are journals like 'Muse India' and 'Kritya' which have been consistently popularizing poetry.
The world is too big a place and I must say yes again considering the fact that International magazines and journals too reserve much more pages for prose than poetry or poetry-related things not due to the bigger size of stories in comparison to poetry but keeping in mind the popularity factor. Still, in the last decade numerous e-magazines and print journals have come up which have been honest enough in their trials to present good poetry works.
Q: What steps have you taken to popularize your Sonnets and Sonnet poetry in general? What has been the response to your efforts?
A: To popularize the 21-Line Fusion Sonnets all I have done is submit my manuscript to the publishers and send some selections to different journals for their comments and criticism. By God's grace a complete 160-paged book named "21 Lines Fusion Sonnets of 21st Century" is now out in the market. Along with this the Fusion Sonnet form has appeared in nine famous journals and has been translated into Macedonian, Italian and Telugu.
About promoting Sonnets in general, I believe the Fusion Sonnets form will interest writers and readers in the days to come. Apart from these I have included a long article about Sonnets over the centuries in my latest book for a better understanding of them. The emails and letters of appreciation and participation encourage me to go on popularising Sonnets in this new Century. So I can say the response is affirmative.
Q: Do you think there is a future for poetry in this age of mobile phones, SMS, MMS etc?
A: Why not? In fact, I will prefer to say that poetry does have a positive future. Poetry is most terse, pithy and figurative of all literary forms which have the power to capture the innermost feelings of a life-long period in just a few lines and this is enough quality for it to be more popular as people become more and more busy. If I am asked to give evidence I would just like to point at the number of new poetry added daily on the internet poetry sites, exchange of short poetry through SMSs etc.
Q: Please tell us about your family?
A: Well, I have a big family with two of my grandfathers and grandmothers from my mother's and father's side still alive to bless me, though I live with my parents at Durgapur passing some good time with them in the weekends returning from Kolkata where most of my activity is centered. |
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| Check patriarchy |
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By Ritu Sharma |
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The exploitation of women and patriarchy are realities in the Indian Church as much as they are part of Indian society, says Nazareth Sister Shalini D'Souza.
The 71-year-old Indian nun, who formerly headed her Kentucky-based congregation of Sisters of Charity of Nazareth, says the Church needs "strong and courageous women who can speak for themselves."
Sister D'Souza, now based in Bihar, speaks about issues such as male domination in the Church, the Church's exploitation of women and ways to liberate women. She spoke to ucanews.com while on a visit to Delhi.
Q: Is the Indian Church patriarchal?
A: Yes, it is. But patriarchy doesn't apply only to the Church. It is part of Indian society. It exists in the Church as much as it does in society. I think what the Church and what we all need is to develop a feminist and a mutually-respectful cross-cultural consciousness.
Q: But how can patriarchy affect convent life where nuns live alone?
A: Patriarchy and male dominance do not affect convent life as such. But cultural hegemony continues. Women, including nuns, have internalized the system. Most women accept male dominance.
We exclude ourselves from positions of responsibility and power. I believe we need to address the issue with a broader vision. We cannot narrow it only to the Church.
We need to empower the powerless; connect with people at the grassroots the poor, tribal and dalit [oppressed] people. We need to introduce a paradigm of solidarity and work toward the "discipleship of equality."
Q: Where do we start?
A: We have to look at several levels. Firstly, we need to re-interpret Scriptures and reconstruct liturgies. We need women like Mary Magdalene, a courageous woman who came to Jesus. She came alone and entered the room where only men were present. She did things which no other woman would dare to do. We need to re-interpret the Bible with a perspective of women, projecting the strengths of women.
Q: What about talk of sexual exploitation of women in the Church?
There is sexual exploitation of women Religious in the Church. But because there are priests involved, there is silence. The fight against this issue has erupted in Europe and the US and it will come to India.
Q: Why don't nuns start speaking up?
Some women have, but only a few. For women to have their say there should be micro movements in the Church similar to what exist in society. Here you have movements against dowries, violence and trafficking. In the same way, we have to stand up against movements that exclude women from the liturgy and from teaching theology in seminaries.
Q: What do you mean by inclusion of women in liturgies?
Women's roles in the Church are limited. Ordination is only for men. Let women lead the liturgy and let the Church include women in more significant roles.
Q: How can you say this when a recent Vatican document puts ordination of women on a par with child sex abuse?
That was very derogatory. Many sections of women have responded to it very strongly. I would like women to be ordained.
Q: What kind of women Religious would you like to see by 2020?
A: I do not think the institution of women Religious would be the same in the next 10 years. I don't think we should be contained in institutions as we are now. There is a Church of the Diaspora, of people with little support. We should be out there living with them and come to the institution only for reflection.
The institution should be a base to rejuvenate but it should not be a place of residence. Women Religious need to look at their roles much beyond the convents.
Q: What do you expect from the Congress of Religious India?
A: It needs to become a forum where women Religious unite and discuss their issues, articulate them and strategize plans.
It has to be a vibrant organization. It has to be in touch with the signs of the times. Until we are involved in the micro movements, we will have no relevance. Until we understand what is affecting humanity and we stand up for it, we cannot be vibrant because we are isolating ourselves.
There are more than 100,000 women Religious. It's a huge force. We have not yet garnered it.
Q: As a leader what have you done?
I opened many doors and took many risks. I spent seven years helping prostitutes and today we have a ministry taking care of their children so as to break the prostitution cycle.
I lived outside my convent with a woman and we used to visit the red light areas every day. I worked for seven years on the domestic workers forum as well as in Delhi's slums. I have done my bit and I would have gone back if I wasn't obliged to do other things. |
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| Chalo Afghanistan |
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By Ritu Sharma |
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THREE young Indian Jesuit seminarians about to head off to war-ravaged Afghanistan, say mission work there will make their religious commitment more meaningful.
David Raj, 28, Lancy Dias, 27, and Alex Yagoo, 28, volunteered to work in Afghanistan to recapture their congregation's original spirit of going to new and dangerous places to spread Christ's message.
Dias will go to Herat, Raj will go either to Herat or Kabul, while Yagoo will go to Bamiyan, where Jesuits have been working for the past five years.
The three come from the Karnataka, Hazaribagh and Madurai Jesuit provinces.
The seminarians spoke about the challenges ahead, their expectations and work as they waited for their visas at the residence of the Jesuit Provincial of South Asia in New Delhi.
Q: How do you feel about going to Afghanistan?
David Raj: Excited, because first we are going to help a country which is facing lots of challenges and problems, and second, there is personal satisfaction that we are going to do something that gives meaning to our vocation.
I feel that Religious life is very secure in India and I want to face some challenges. I have led a very comfortable life during my 10 years as a Jesuit. I think there should be some challenges otherwise there is no point in choosing this life.
Q: Are you not scared of going there?
David Raj: The first Jesuits who went there five years ago felt so but now everything is almost set up. Anything can happen. Then, anything could happen in India also.
Q: What has motivated your decision?
Lancy Dias: From the beginning of my life in the Society [of Jesus], I was fascinated by its universal character. I had opted for the Afghanistan mission two years ago but due to some reasons could not go. This time, I got the chance. I don't have fear but curiosity to know the place, to contribute something from what I have gained over the years in my vocation.
Alex Yagoo: I am also excited about Afghanistan. Initially I wanted to work in Nepal but the offer came from Afghanistan.
Q: Are you aware that Indians are targeted in Afghanistan?
David Raj: Attacks and deaths can happen anywhere. We are used to such situations and we are prepared. During my early years in the Society, I worked in a mission where a Jesuit priest was beheaded by people who opposed his work among poor people.
Q: What are the challenges you foresee in Afghanistan?
David Raj: The language and culture of that country will be a major challenge. Indians are brought up in a very conservative way. In our society, Hindus and Christians do not have many Muslim friends or vice versa. Now we are going to an Islamic country. We are going to a place where we are not even allowed to carry a Bible. But the values of Jesus can be taught at any place.
Q: How long will you be there?
Lancy Dias: I will be there for one year and the other two or three years. I will be in Herat where I will be teaching English to students in a high school and I will be training teachers also.
Alex Yagoo: I will be in a university in Bamiyan teaching students and training teachers.
David Raj: I will be either in Herat or Kabul. We are to undergo a teachers' training program. If we do so then I will be in Kabul. Two more Ursuline sisters from Pune will join us later.
Q: What preparations have you done for this mission?
David Raj: I graduated from Loyola College in Chennai and attended a program on training of trainers. I am concentrating on teaching English.
Lancy Dias: Last year while doing my regency, I had a chance to teach in St. Aloysius College, Mangalore, and take regular classes in English. I have done industrial training.
Alex Yagoo: I am going to teach in the human science department of Bamiyan University. I have to teach four papers so I have prepared for that but I cannot put all that material together because I have to study the situation and the students' standards.
Q: Would you be able to teach girls in such a conservative country?
David Raj: I think the Indian media is giving a wrong impression about Afghanistan. In the DVDs shown to us, we found both boys and girls receiving education.
Q: But girls are not allowed to venture out in Taliban-controlled areas?
David Raj: Even we are not allowed to go to places where the Taliban are. We have prescribed areas.
Q: Then who will help those people there?
David Raj: We are on the way. We have to explore the possibilities and hope for the better. We are planning to open up new places.
Q: Have you spoken to those returning from Afghanistan?
Alex Yagoo: They are happy about their stay in that country. We want to go with a fresh and open mind. We don’t want to take along any prejudices.
Lancy Dias: Indians are very prejudiced. When we hear about Islam, we think of terrorism but what I have heard from returning Jesuits is that common people there are very good to Indians. If we go with prejudices, it will be difficult for us to remain there. All through our formation, we are fed with ideas about taking challenges, risky missions.
Q: Why didn't you choose a comfortable life as a Religious?
Lancy Dias: I joined the Society after graduation. I have seen the outside world also but find more meaning in what I am doing now. I still find meaning in Religious life.
Q: How are your families reacting?
Lancy Dias: My mother was initially very hesitant. I told her that anything can happen to me wherever I am. We are not safe even in our country. I felt peace within after my decision to go to Afghanistan.
Alex Yagoo: My parents normally don't call me but after a bomb blast in Pune where I was studying, I received a call from them. Now, getting a call in Afghanistan could become a daily affair. I had a tough time convincing my parents.
David Raj: I didn't have a very difficult time making my parents understand. My parish priest was with me and my uncle, who is a bishop, convinced my mother. (Courtesy: www.ucanews.com)
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Photo caption: From left Jesuit scholastics Lancy Dias, David Raj and Alex Yagoo |
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| Recognise women's role |
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By Ritu Sharma |
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A LEADING nun has called for women Religious to play a greater role in Church and society.
Holy Spirit Sister Helen Saldanha, the leader of Streevani, or the voice of women, has organized lawyer nuns as a forum, and encouraged them to work for the victims of the 2008 anti-Christian violence in the Kandhamal district of Orissa.
Her organization, formed in 1982, runs several other programs for women. It also researches issues concerning women to help them in their multiple roles in the family, workplace, community and the Church.
Here, Sister Saldhana speaks on wide-ranging issues including gender justice and ways to seek more participation in the Church:
UCA NEWS: What's your work in Kandhamal?
SISTER HELEN SALDANHA: Kandhamal is a very big issue. Several Religious sisters have been working there, following the violence. We conducted our second workshop on ways to help riot victims in 2009. The idea of a forum of Religious lawyers was formed there.
Our lawyers are helping riot victims file cases. We went through the cases, and found victims were failing to get justice because they do not have proper legal guidance. We are helping to remedy the situation by providing them all with legal help.
What problems do you face in Kandhamal?
In most legal cases, the witnesses and evidence are not strong and therefore the accused are often acquitted. Some people are punished but the real culprits who engineered the riot are not booked or punished. We need to have a strong voice.
We initiated the work with a particular group of lawyers. Many religious groups including men are part of it. The process is on to bring it to a higher level, so that the victims of riots get justice.
Other than this, what does this forum do?
The forum is a body of religious lawyers from different parts of India. At an individual level, they take up women's issues in local civil courts. At the national level, we can take up certain issues of our identity. Our role in society is the focus of the forum. This collective identity is to strengthen us as lawyers.
India has some 100,000 women Religious but their voice is not heard. Why?
This is true. Generally, in the patriarchal structure of the Church, we don't have space to make decisions. We are hopeful that we will be able to bring change at some level in our own way. We ourselves have to be involved in more areas of work to be more recognized.
Do you think there would have been fewer sex abuse cases if women had more participation in the Church?
Women's participation is a must. They should think critically and assert themselves.
Sex abuse cases are an issue of power. Both in the Church and society, power is concentrated in the hands of men. Unless we bring the other half to negotiate, to discuss, this will continue as 50 per cent making decisions for the other 50 per cent.
Power has to be shared even while talking about sex abuse and other issues.
So you think gender injustice exists in the Church?
Gender injustice has developed over the years. At the same time, it is our task to look at it systemically instead of being quiet about it. We have to bring it to the notice of others, bring it to certain forums, we have to discuss it. We have to realize how we ourselves become victims, and seek ways to fight that.
Gender injustice is there in the Church just as it is in society. It is not only men, even women sometimes become agents of gender injustice. As a structure, the Church has to go a long way and this can happen only with the participation of women.
What is Streevani doing to spread awareness about gender equality?
Our forum is in the initial stages. We have to strengthen ourselves by reflecting more and more about issues. Streevani is a small body and we need a larger representation of women who are awakened.
What are the problems women face because of gender injustice?
Within our own structures, we tend to do what we are told rather than make our own decisions. Women tend to be subservient rather than voice their opinions. It is not that our opinions will not be respected but we fear to take the risk of voicing our opinion. Patriarchy benefits men, so it is up to the women to fight patriarchy.
What is the role of women Religious in building peace?
We can come together in groups for those who are disturbed and tell that we women are the worst victims of any violence. Our role in building peace is to become a catalyst, to speak about and be non-violent in our approach. We can also build solidarity groups to help peace in society. (www.ucanews.com) |
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| People before Church |
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By UCAN |
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THE Church should re-examine the way it works from a human rights perspective, says Montfort Brother Varghese Theckenath, who works among victims of sectarian violence in India.
The director of the Montfort Social Institute in Hyderabad, south India, says the Church failed in its mission in Orissa, eastern India, in light of the anti-Christian violence that erupted in 2008.
The riots killed some 90 people and displaced more than 50,000 others, mostly Christians.
Brother Theckenath says the Church must dare to speak up for human rights, be politically involved, and put people ahead of its own institutions.
In an interview with UCA News, he analyzes the causes of the Church's failure to respond adequately to the Orissa tragedy and says the Church in general needs to learn to look at issues, such as its own sex abuse scandals, from a human rights perspective.
UCA NEWS: What made you to go Orissa?
BROTHER VARGHESE THECKENATH: When people have problems, we cannot sit quiet. When riots and disasters happen, I have always initiated and coordinated activities for the victims.
But your Orissa response came almost two years late. Why?
When the riots began in August 2008, I was in Costa Rica doing an academic course. The first opportunity I had to meet some Kandhamal victims was when I came back two months after the violence broke. I thought I must do something.
In December that year, some of us traveled to Kandhamal to celebrate Christmas in Naugaon, one of the worst affected places. Since then I have been going to Orissa periodically. An area we thought we should intervene in was human rights violations.
But more than one-and-a-half years after the riots, thousands still live in slums away from their villages. What can you do now?
There are different dynamics at work there. We have gathered the Religious who are lawyers to help the victims get legal remedies. We have realized it is the time to enter since several cases are being disposed off without the victims getting justice. Of the 11 murder cases disposed off, there was conviction only in one case. This is the right time to have a legal response.
What do you plan to do?
We have decided on three areas. First, to ask for the closure of two fast track courts set up to speed up the trial of riot cases. They no more dispense justice. Secondly, the trial should be done outside Kandhamal because legal process is hampered by threats and intimidation from radicals.
Thirdly, we want a special probe team to reopen and re-investigate cases that are already disposed off, particularly the murder cases. The investigation and trial process were faulty. So we are pleading the Supreme Court to re-open the murder cases.
Which of these three areas are you currently working on?
Now we are gathering the documents of the 11 murder cases for experts to analyze them. The Religious lawyers have taken turns to visit the field in batches to gather evidence to bring other cases to court. The government puts the death toll around 40, actually it should be around 95.
After collecting the materials, we will approach a lawyer to re-file the cases. The only thing that makes victims go on is the hope of getting justice. For them, it is extremely important. It is a question of self-respect.
Why doesn't anybody, even the Church, know the number of people killed in the Orissa riots?
It is because the system has failed. This is a tragedy that should have pricked the conscience of India as a nation. But somehow it has not happened. The Church is in the field by default. We are there because there is nobody else. Our first aim is to help the victims through the justice system.
The Church should also see how it can create a civil society group that says Kandhamal is a tragedy that concerns all the citizens of this country. Until the people of this country own up to it, things will keep repeating. This should not be an agenda of the Church, but the nation.
Why did the Church fail in Orissa as a community?
The Church has not taught our people how to be citizens and how to assert their civil rights. Across the spectrum, Indian Christians are not political enough.
The Church has never learned or talked about organizing democratic protests or taking to streets. It is not politically involved. It has not realized the need for the citizens of a free nation to assert their rights.
Secondly, the hierarchical Church considers the institution more important than people. Despite the violence and the suffering of the victims, the Church was trying to protect its institution.
One example: The administration wanted to close the camps [where the victims lived]. The Church people approved it although they knew the riot survivors were afraid to go back to their villages. The Church was afraid of losing the good will of the administration and the influential people around.
Third, we do not have the courage to speak up. A Muslim friend told me that when the Gujarat riots happened the Church was silent and he thought it was because the victims were Muslims. But in Orissa the victims were Christians and still the Church could not speak. "When will the Church speak out?" he asked.
The Kandhamal incident was the Indian Church's first close encounter with sectarian violence in a big way. We hadn't seen anything like that before. We always thought we had the answer to all challenges and problems. But in Orissa, we were a miserable failure.
It is time we learned that we need help from others. We have failed to make Kandhamal a national issue, an issue of rights violation.
What is the future?
The Church has to move ahead. It has to wrestle with these issues: give importance to people instead of institutions, become political and have the courage to speak out. The Church needs to have a paradigm shift in its approach to these issues.
In Orissa, besides the ongoing cases, there are other issues that the Church should be concerned about such as the displacement of families and trafficking of women from the violence-hit areas. How to do it and who will do? I do not know.
Does your institute plan some program to help the Church in Orissa-like situations?
We have to help people see such issues in the right perspective. The whole sex abuse scandal now shaking the world is a question of human rights. It is not a question of sin and forgiveness alone.
The Church's stand was that the abusive priests confessed, were forgiven and they moved on. The Church did not ask what happened to the abused children. The world is looking at the issue from the perspective of the rights of the abused children.
Human rights is a new perspective for the Church. When we look at the Church with a human rights perspective, convent life, celibacy, papacy and other fundamental institutions of the Church may require a serious review.
Is the Church ready for it?
When you speak of the Church, there are two kinds of Church at work. One is that of men of the cloth, of the hierarchy. The other is the ordinary people. The top level will not change on its own. Change will happen from the bottom. But it will happen.
Now some quarters are calling for a third Vatican Council. It may happen and these issues may be discussed. As a student of sociology, it is very difficult for me to say when the change will happen. But as a believer, I believe that if the Spirit is leading the Church, change will happen; and most probably it will happen sooner than we anticipate. |
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| Music with a difference |
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By Archana Sudheer Gayen |
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IT was party time for youngsters at U180's season launch at YMCA in New Delhi, recently. The Heinz Auditorium reverberated with heavy music and the sound of feet tapping. U180 is a monthly concert organised by LiveJam, a charitable trust working among urban youth to spread the message of freedom from drugs and alcohol and to help those who come from broken homes.
With humble beginnings in a small town in Kerala, LiveJam has come a long way in terms of its outreach to youth across the country. Envisioned in 2004 by Bonny Andrews, LiveJam is a movement that has touched numerous young lives. It has toured campuses in Bengaluru, Chennai, Delhi, Hyderabad, Kochi, Kolkata, Ooty, Pune, Thiruvananthapuram, Colombo, Berlin and Kathmandu over the last four seasons, with a wide array of music programs. U180 is part of that movement.
What's unique is that the medium used here is contemporary music, arts, media and entertainment. It encourages youngsters to live life to the fullest by saying no to drugs, sex and alcohol.
So, what's the whole idea behind the event, we ask the visionary. "U180 stands for 'you' turning 180 degrees. It simply means to turn away from the track you are on. Sometimes, it's hard to change our ways and thoughts, even if we want to. Addiction, lifestyle issues, broken home impacts; to name a few," says LiveJam Director Bonny Andrews.
"This concert is a contemporary place to communicate the gospel through music, arts, media and life-changing testimonies. It's a place where youngsters are comfortable and can bring friends. It is also a platform to encourage and promote budding bands," he says.
The event has roots in Andrews' personal story. "My family was changed by the Gospel. My father struggled with alcoholism, while my younger brother fought drug addiction. Jesus Christ freed them from their problems and they live happy lives now. I want to share this happiness with youngster around the country. Here at LiveJam, we share real-life stories of persons who have struggled with these issues, who are now out of it and are making a difference in others' lives."
On how the concert is different from numerous others that also are for the youth, Andrews says, "The main idea here is to say no to drugs, alcohol and sex and enjoy life to the fullest. It is to communicate the gospel of Jesus Christ and see young urban lives touched and transformed."
U180 showcases artistes of varying genre from different countries. The season launch saw performances by city-based Ave Verdad, solo artistes Sheril Philip and GeeWin Chukwuemeka Clement, Tony and the Band and the LiveJam home band featuring Bonny Andrews and his team. GeeWin, who is from Nigeria, released his debut album 'Worship Culture' on the occasion.
"U180 is a good platform for upcoming artistes. Music is the best way to reach out to youngsters," says singer Sheril Philip, who performed on the occasion. Philip, who has been singing since she was eight, accompanied world-renowned Gospel singer Darlene Zschech during her 2007 India tour.
In the words of Delhi-based pastor-cum-photographer-artist Joshua John, the event was a 'Praise Party.' "It was one of those rare events; a Christian overturn. The energy was awesome and it was great to see so many youth participate in the event."
On how to reach out to the youth of today, John says, "You've to be blunt, creative and colourful. You have to be able to speak their language. Otherwise, it doesn't make sense."
For more details of upcoming events, log on to www.livejam.in or email at contact@livejam.in. |
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