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First Ceylonese pilgrimage to Mecca by air

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by Capt Elmo Jayawardena
Elmojay1@gmail.com

This is an ancient story; most records are lost, buried or moth-eaten. Still, there is a lot remaining in the minds of men who heard how things happened and what was commercial flying like in its infant days in Ceylon.

The aeroplane popularly known as ‘Dakota’ had been the workhorse of most allied forces during the Second World War. I do not know how many DC-3s were produced during the war years but they sure were somewhere around 16,000, or possibly even more. The aircraft came in various models whilst the prototype remained the fundamental ‘Dakota’ flying machine. After the war ended, most of the surplus DC-3s were converted into passenger-carrying aircraft. The new-born airlines popping up all over the world in ‘born again’ independent countries started their airline operations with secondhand military-used ‘Dakotas’.

On the 10th of December 1947, Air Ceylon took off from the Ratmalana Airport on its maiden international commercial flight to Madras via Jaffna, operated with a DC-3, placing our little island on the world map of aviation.

That was the beginning and then came the cautious expansion.

Those were the times, when the Haj and Umra pilgrims from Sri Lanka went to Mecca by travelling to Bombay and taking a flight from there. Some preferred the sea route from Colombo to Jeddah and then to Mecca by air or overland. As Air Ceylon tested its wings flying from Ratmalana to Jaffna and a few Indian airports, they began looking for new destinations. It was then that the Haj pilgrims negotiated with the National Carrier to charter a ‘Dakota’ to fly Muslim devotees from Ratmalana to Jeddah and back.

The commercial part of the matter was all-settled at the Airline head office and the task fell on the fledgling flight operations section to find a way to fly to Jeddah. The DC-3 was more than capable of the journey, of course, with multiple pit-stops for re-fueling and overnight stays. A fully loaded ‘Dakota’ weighing 26,200 Ib could carry 21 passengers. Its fuel capacity was 822 gallons and its two Pratt & Whitney Twin Wasp Radial engines drank 73 gallons per hour. The aeroplane had a ‘nil-wind’ range of approx. 1,500 nautical miles (nm) cruising at 6,000 ft. These were the performance data the flight crew had to work with, but there was a problem, a huge one at that. None of the Air Ceylon crew had flown those desert routes. Their exposure was limited to India, and to make it worse the Flight Operations office had no charts of the air-routes that could take them from Ratmalana to Jeddah! They were OK up to Bombay, but what lay beyond that was unknown or even a possible damnation.

There was no way to go from Ratmalana to Jeddah as the crow flies. The crew had to consider the range capacity of their ‘Dakota’ and make their flight plan. The answer was at the Katunayaka RAF base. where they had all the necessary charts that covered the entire Middle Eastern sky. Post-war long-range operations were well-organised by the RAF, and they very generously shared all the information for route planning with details of radio beacons for navigation and radio frequencies for en-route communication.

Air Ceylon was now equipped to make their flight plan. They worked out the route from Ratmalana to Bombay (840 nm) and then to Karachi (471 nm), to Salalah (RAF base in Oman by the Arabian Sea – distance 871 nm), then to Aden (583 nm) and finally to Jeddah (627 nm).

Night stops were planned in Karachi and Aden with accommodation for crew and passengers. Everything was ready to fly to the unknown destinations through unknown territory and an unknown sky.

When I flew to Jeddah from BIA in the 80s it was on state-of-the-art Tri- Stars. We sat in the cockpit and punched into computers our route and destination Jeddah. We took off and engaged the autopilot and the automation did the rest and took us on the planned route to King Abdulaziz Airport in Jeddah. Even with all the sophisticated equipment we carried it was difficult to spot the runway when approaching the airfield. Everything was dusty, brown and hazy; it was either radar vectors or the instrument landing system that brought us to touch down. I often wonder what it would have been to fly a DC-3 to that same airport in 1950. The route they flew and how they found the airfields and countered the 40-degree heat in un-airconditioned cockpits would have been nothing less than the zenith of professional ‘seat of the pants’ flying. Perhaps it may have been the romance of it too, the true essence of flying which modern day pilots like me would hardly know.

They took off from Ratmalana with 21 Haj pilgrims bound for Jeddah. The flight crew comprised Capt Peter Fernando the Commander, Capt Emil Jayawardena the Co-Captain, Lionel Sirimanne the Radio Officer and G. V. Perera the Engineering Officer. Capt Peter was a veteran and the Flight Operations Manager of Air Ceylon. Capt Emil was an ex-RAF ‘Spitfire’ fighter pilot, who flew in the war; Mr Sirimanne and Mr Perera were experts in their allocated roles of communications and engineering. Off they flew, from Ratmalana, tracking to Bombay, where they stopped to refuel; everyone had lunch there. The next sector was to Karachi and as the sun went down in the Western sky, the ‘Dakota’ made its approach to land in Karachi’s Drigh Road Airport (currently known as Jinnah International). Now, it was night-stop time and the entourage moved to the BOAC crew hotel called ‘Speedbird’ located right next to the airport.

End of day one.

So far so good, they had flown 1,311 nm staying in the sky the whole day. Even though the first day’s route was quite familiar the navigation would have been very demanding as there were only a handful of non-directional beacons (NDBs) to tune to and use as nav-aids to make course corrections. The crew depended a lot on topographical maps and cautiously calculated aircraft positions by dead reckoning. This was real hard work by any standard.

The following morning, they departed Karachi and headed to Salalah Airport in Oman located by the Arabian Sea. This was an RAF base and the ‘Dakota’ was stopping there to refuel before flying on to Aden. Nearing Salalah they noticed the ground below completely covered with a thick stratiform-type cloud that stretched like a sheet as far as the eye could see. To make the situation worse, the Salalah Airport NDB was not working and the control tower too was silent. Radio Officer Sirimanne kept trying to raise Salalah and repeatedly failed. By dead reckoning the crew knew they were somewhere near Salalah Airport but with the beacon not working and without a visual sighting they simply could not descend through the cloud cover. Salalah aerodrome had considerable amount of high ground in the vicinity and the ‘Dakota’ descending through the cloud layer without a visual sighting could possibly plough into a hill killing everyone.

The crew had no fuel to go anywhere other than Salalah and they circled above the cloud layer for a while hoping to see a break in the clouds. They kept calling Salalah and re-tuning the beacon without any success. That, no doubt, was a tight situation. Truth be told, it was a very tight situation. The pilots played their last possible trump. Their plan was totally out of the box, yet sound and safe. They flew south/east from the place they were hovering, knowing they would now certainly be over the Arabian Sea. Then they slowly descended in cloud looking for the blue waters below. The plan was to get under the cloud base and fly above the water and make a 180 degree turn and fly towards land. They were experienced pilots who flew more with common sense and airmanship than fancy flight instruments. They were right. They broke cloud and saw the water and some boats, too. Now they were safe from the rugged terrain. Then they turned back, saw land below the cloud and headed to Salalah approaching from the seaside.

The radio crackled and the beacon came alive and Salalah tower was calling them. The ‘Dakota’ was safe and they flew towards the NDB at the airport and made a safe landing in Salalah. Many a pilot could have panicked in a situation like this. What the ‘Dakota’ crew did by flying out to sea to find a safe way to descend was a class act, and in my humble opinion deserves to be remembered and reminded to others as a hallmark of the type of gutsy people who flew aeroplanes in the bygone days.

The RAF base had not received the departure signal from Karachi that a DC-3 was flying to Salalah. The skeleton staff at the airport had shut down the aerodrome and gone for a sea bath. While they were frolicking in the water they heard an aircraft circling above the cloud layer and knew some pilot was desperately trying to land in Salalah. The RAF staff ran ashore and got into their vehicles and raced to the airport. That is how the radio came alive and the beacon started working. This was 1950, and such incidents did happen in aviation. The crew received a case of beer as a gift from the RAF boys and they took off, again after refueling, to Aden.

High frequency (HF) weather broadcasts were forecasting thunderstorms over Aden. The ‘Dakota’ had no radar unlike modern aeroplanes with colour screens to detect storm cells. The DC-3 pilots depended solely on their sight to carve a safe path weaving in and out of clouds to avoid weather. At night they went by the lightning flashes to stay away from thunderstorms. An old trick in flying DC-3 was to lower the landing gear if flying in bad weather. (I really can’t remember why, but we did it when flying ‘Dakotas’). The two pilots who were flying the Haj pilgrims were well-seasoned veterans who were a rare breed of aviators; they were so different from the people like me who flew modern jets. We can only imagine their feats and marvel on how they survived in unfriendly skies in their unsophisticated flying machines which hardly had any automation.

The ‘Dakota’ arrived in Aden safely and the crew and passengers did their second night stop after a weary, event-filled day flying the unknown skies. The following morning, they flew the last leg from Aden to Jeddah, flying over the Red Sea. It sure must have been a pleasant trip of 627 nm. The ‘Dakota’ crew brought their 21 passengers safely from Ratmalana to Jeddah flying a total of 3,392 nm. The pilgrims said their good-byes and disembarked to travel to Mecca overland.

The ‘DC-3 turned back and flew to Aden for another night stop. The return journey was in an empty aeroplane. That made it possible for the crew to fly direct to Karachi from Aden. The final night-stop was again at the Speedbird Hotel. The following day they flew to Ratmalana via Bombay after a pit-stop in Santa Cruz airport to re-fuel. A little more than a week later another Air Ceylon DC-3 flew from Ratmalana to Jeddah following the first flight’s flight-plan to bring back the Haj pilgrims home.

Those who know aeroplanes and the sky would cheer such aviators who blazed their way to the unknown in the magnificent ‘Dakotas’. To the non-aviators, I can only say this was flying at its optimum best, flown by men who knew what the flying game was all about.

I knew the entire crew that flew the ‘Dakota’ very well. Capt. Peter drove a yellow and black Riley and lived in Uyana, Moratuwa, next to St Joseph’s Church. Capt. Emil, the ex-RAF fighter pilot I knew from the day I was born to the day he said his final good-bye to this world. He was my father. Mr. G.V. Perera was a very senior aeronautical engineer, a wonderful man who even had a flying license. And the Radio Officer, Uncle Siri, he is only 101 years old and is active on ‘Facebook’. Lionel Sirimanne still mows his lawn in Kohuwela and drives his car to Keell’s supermarket. I am deeply grateful to him for some of the details he gave me about this flight to Jeddah. As for the old warrior, the ‘Dakota’, one of them is spruced up and kept in the Air Force Museum in Ratmalana. It is a worthy sight to see as it majestically rests its soul among airmen and aeroplanes and aviation lovers who come to see this historical aeroplane.



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Is ‘Knowing’ everything?

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by Panduka Karunanayake

The current fluid situation in the country has brought into focus some fundamental issues, as well. Ordinarily, in the midst of pressing problems, like what we are experiencing, it is customary to push fundamental issues to the back seat. But, it is exactly because such issues have been sidelined, in the past, that we have had to arrive in this sorry state today. In addition, in an extremely fluid and uncertain situation, such as this, the only stable and reliable position that remains for us to make decisions from is, in fact, with fundamentals.

In this essay, I wish to focus on a fundamental issue: the relationship between knowledge and expertise, on the one hand, and the societal weal on the other. This relationship came into sharp focus, in my mind, when I saw a social media posting, by one of my academic colleagues. Let me first anonymise the academic (after all, it is not only he who thinks like this) and quote the Google translation of a part of his posting:

“Everyone knows everything there is to know. Everyone can express things. There are also necessary media for that. Who are we? What do we need? No one can make monopoly decisions about, etc. Therefore, there is no democracy more than this. What is needed now is to make maximum use of that democracy.”

This argument implies that because we live in the Digital Age, where knowledge is distributed very democratically, decision-making by the ordinary citizen is at a level close to, if not identical to, that of the expert. It suggests that the next step is to discover an optimum governance mechanism. At its core is the suggestion that the time has come to supplant the expert with the knowledgeable citizen.

What is fundamentally wrong in this argument?

‘Knowing’ and ‘understanding’

‘Knowing’ is not everything. When we were schoolchildren, in the 1970s, we heard this explained to us clearly by Dr E.W. Adikaram, who made a distinction between දැනුම (‘knowing’) and අවබෝධය (‘understanding’). He pointed out that the task of education should be giving us the latter, not the former. But somehow, we seem to have forgotten (or ignored) that advice. This distinction is also seen in Albert Einstein’s famous quip that education is what is left when we have forgotten what we had learnt – අවබෝධය (‘understanding’) remains while දැනුම (‘knowing’) is forgotten with time.

The crucial point is this. The wide dissemination of knowledge that is seen in today’s Digital Age, by itself, actually promotes only ‘knowing’. We can do an Internet search and find any knowledge we want, and once we have got it, we can say that we ‘know it’ – seemingly, just like the expert. But there is a significant gap between this ‘knowing’ and the ‘understanding’ that is possessed by those who have studied this same quantum of knowledge, more systematically and in depth.

Such persons study this knowledge in relation to other quanta of knowledge, so that they are aware of a more whole, interconnected and integrated existence of the discrete quantum of knowledge. For instance, they then see not only that quantum, but also its origins, applications, limitations, fallacies and fallibilities, as well as how it is connected to the broader map of knowledge.

Of course, there are nowadays also the democratic distribution of learning experiences, too, such as open-access online courses. These would certainly give someone a much better view of the subject than a discrete webpage, but I would still caution, and point out the significant journey from knowing something to fully understanding it.

One clear indication of ‘understanding’ is the ability of the person, who possesses the knowledge, to apply it in different, seemingly unrelated situations. It is, in fact, this very point that is nowadays used by prestigious universities, overseas, when selecting students for their undergraduate courses – rather than the old-fashioned measures of superficial ‘knowing’, such as what we still mostly use here.

‘Understanding’ and ‘doing’

While there is a distinction between ‘knowing’ and ‘understanding’, our intellectual growth does not stop even there.

There is a whole heap of difference between merely ‘understanding’ and ‘doing’ something with that understanding. That is because understanding occurs strictly in the cognitive domain, while applying it to actually do something requires an engagement with the real world. That requires a lot more – things that remain implicit in the real world around us, which are abstracted only to a limited extent when they are written down as ‘knowledge’.

In the past, acquiring these real-life capabilities have been given terms, like ‘skills’, ‘experience’, ‘common sense’, ‘wisdom’ and so on. A more recent practice is to categorise them also as forms of knowledge (i.e., procedural knowledge and conditional knowledge). These weave together, as a person tries to translate an idea into action, and if the person succeeds, we say that this has created ‘functioning knowledge’. Naturally, only a very limited portion of this is found in books or Internet sources, and ‘knowing’ and even ‘understanding’ are thus only a very small part of what constitutes the intellect of a person who can actually do something in real-life situations.

‘Doing’ and ‘critiquing’

Even this is not the full story. All these steps – knowing, understanding, doing – are part of generally ‘how things are’, and not necessarily ‘how things should be’. One of the most important aspects of an academic’s or intellectual’s work is evaluating this ‘things as they are’ and providing a detached, dispassionate critique of it. More conventional terms used to describe this function are ‘critical thinking’ and ‘discourse analysis’. We would expect the academic or intellectual to harness his or her extensive knowledge of the subject with regard to past events, current trends and future possibilities; to then reflect deeply, imagine alternatives and weigh their pros and cons; and to tell us how we can ‘do things better’. This is the whole process that we call (or should call) ‘research’, ‘innovation’, ‘development’, ‘creativity’, etc.

This is the full spectrum of how the human mind works as it progressively becomes more functional and efficacious: knowing, understanding, doing and critiquing. The process of education, from primary to post-doctoral, should be designed with this in mind.

Enter ‘the expert’

There are two types of expertise. The first is routine expertise, which is the ability to carry out a certain task repetitively with a minimum amount of error. It is built by systematic learning with feedback, assiduous practice and extensive experience. The second is adaptive expertise, which is the ability to face new and unprecedented situations where there are little or no known standard procedures (and thus no routine expertise) and come up with innovative solutions that provide a way out. It is built, in addition to the above, by reflective practice and experience in innovative and creative behaviours.

It is not hard to see that in recent years, we have had the need for adaptive expertise – with both the COVID-19 pandemic and the current crisis. They have called upon our doctors, businesspersons, economists, etc., with adaptive expertise, to come forward and do what they know best.

Such past unprecedented events, in our country, led to complete transformations of society, leading to better times (albeit, after decades of effort): e.g., the 1870s coffee blight and the devastating malaria epidemic of 1934-35. Those were examples of (British) adaptive expertise in action.

The ‘knowledgeable’ citizen

The citizen who now shuns expertise is a person who thinks that, because he (or she) has access to knowledge, he has already ‘jumped’ from ‘knowing’ to ‘critiquing’ and that there is no difference between him and the expert. One should avoid jumping into this bandwagon. One should also take care not to throw the expert out in a hurried attempt to throw the politician out.

We cannot build a better governing system using people who lack ‘understanding’ and expertise, notwithstanding any level of ‘knowing’ that they might possess thanks to the Digital Age. We must keep these fundamentals in mind when we explore questions, such as the place of democracy or the value of a constitution, the notion that the gap between people and experts has narrowed, that people can decide for themselves, and so on.

Our post-Independence history is a litany of how our experts failed to produce a beneficial effect in Sri Lanka while contributing to the building of other nations. The solution is to overcome the blocks to this that have existed until now – rather than shunning expertise. We need more expertise, not less.

(The writer teaches in the University of Colombo, where he is currently the Director of the Staff Development Centre. He acknowledges the mentoring of Professor Suki Ekaratne in developing many of these ideas; Professor Ekaratne founded the country’s first SDC, 25 years ago.)

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Join hands with your spiritual power to save Lanka!

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By Ven. Matthumagala ChandanandaThero
Ehipassiko Meditation Center
Calgary -Canada

When Sri Lanka was hit by the catastrophic tsunami waves in 2004, almost all citizens strived in unison to stand up as one because they perceived the calamity as a natural disaster. Without distinction of class, creed or race, people volunteered to help the victims. Monks of all sectors were prompted for action—therapeutic pirith chanting was started all over the country. Blessed water was sprinkled, especially over the coastal areas with the help of Sri Lanka Air Force helicopters. Some coastal areas had become ghastly graveyards within minutes of disaster, with thousands of dead bodies scattering in every direction. World Health Organization immediately warned of another impending threat: a wave of epidemics due to decomposing bodies of humans and animals.

However, Sri Lankans could surprise even the developed nations by recovering from this trauma so fast. The predicted epidemics could never raise their heads. So was with the Covid-19 pandemic, which was also generally perceived as a natural disaster—and people fought it with the team spirit. So far Sri Lanka has lost a relatively smaller number of lives to Covid-19 when compared to those of affluent nations, and it is certainly not just a coincidence.

However, when it comes to the unprecedented economic downfall currently taking place in Sri Lanka, rather than seeing it as yet another crisis, they have to overcome with team spirit. People have viewed it through the lens of ‘personality view’ (sakkāya ditti), and have attributed the responsibility to certain politicians, vehemently accusing and cursing the culprits. The whole effort was seething with anger, jealousy and vengeance—this is an absolute deviation from the path of Dhamma. Under such circumstances, no wonder that people could not recover as efficiently as they should in this crisis. Of course, if those politicians are guilty, suitable action have to be taken, but in a democratic way, and under no circumstances the destructive emotions like anger could be justified to come to play in a big way as has unfortunately happened (Kakacupama sutta). To be angry is like eating poison, expecting your enemy to die! If you think that you are concerned of being with crooked politicians, we should learn to be saner but not crazier.

Famous Sri Lankan poet, Mahagama Sekera, has said something pithy in his book, Prabuddha, and could be rendered into English thus: “If we could motivate people to be violent against injustice, cannot we persuade them to refrain from inequity”? This sensible question echoes in my mind every time I see a violent protest. Buddha who utters only meaningful words, had said: “Overcome the wicked by goodness” (Dhammapada). True, as ordinary people, we might not have political strength, financial power and the inheritance of an aristocratic lineage, as possessed by some politicians in this country. But we have a somnolent giant within us—the power of mind! We just have to train our mind to release this giant. Remember, through struggle comes strength—especially when we set ourself on the right path!

Once upon a time in ancient India, a seven-year-old monk was going on his rounds for collecting alms following a great master called Arhath Sariputta. This novice having observed some people were engaged in woodwork, curiously inquired from the senior monk: “What are they doing?” “They are carpenters; they bring wood from the forest—after cleaning, cutting and treating the wood, they make items like cartwheels”, explained Venerable Sariputta. Then the novice asked: “Do woods have a mind?” “No, woods do not have a mind, but humans who do have minds, creatively change wood according to their needs and make various items”, said the elderly monk. This explanation was a great eye-opener for the reflective novice. He thought, if people can change things using their minds, isn’t it possible to tame the mind using that power of mind itself? Spurred on by this incident, before long, the junior monk escaped from the King of Death (Mara)—the most difficult one to defeat!

On seeing amazing modern equipment like computers, smart phones, air planes, etc., it really makes sense if we also reflect on the fact that: “Such inventions are created by human mind; therefore, my mind is more powerful than those products.” In fact, Buddha pointed out that he does not see anything in this universe so powerful and versatile like the mind, which could become amazingly powerful and versatile upon development. Buddha also taught us how to progressively develop our mind but for the good. Even great meditators who wielded psychic power had only started their journey from the humble state we are in—so please be positive.

Now the human race is getting closer to the brink of extinction due to the dangers like adverse effects of the climate change and possible nuclear warfare. To the dismay of world-renowned scientists, some politicians have openly stated that the climate change to be a hoax— a former US President is also among them! We cannot expect political leaders, national or international, to protect the future generation’s opportunity to inhabit this precious planet. As I have argued in the previous articles, a SPIRITUAL REVOLUTION is the need of the hour.However, our immediate concern is to protect Sri Lanka from the internal and external threats, she has faced with.

According to what Buddha taught, we could employ our spiritual power to mitigate the catastrophes befall the human society. Spiritual Act of Truth (sathyakriya) is one way to achieve this noble goal. Jathaka stories reveal how Bodhisatwa (would-be Buddhas) performed Acts of Truth to ensure his own safety and of others as well. According to Mahawansa (the Great Chronicle), King Siri Sanghabo used this powerful influence to save his countrymen from a dangerous epidemic called Rakthakshi.

With the noble guidance of Most Venerable Kukulpané Sudassee Thero, the Spiritual Studies and Research Wing of Sathjana Social Development Foundation in Horana has been conducting Acts of Truth since 2008, in which hundreds and thousands of compassionate humans around the world unleash their spiritual power at one particular time, with the singular intention of mitigating the catastrophes of human society. Now a cynic might ask: of what use is your spiritual attempts, if the country is plunged into an economic crisis of this magnitude? Sri Lanka is located in an epic place in this planet—epic in many known and unknown ways, and Sri Lankans enjoy great benefits of the legacy. Together with these privileges, some additional responsibilities are also assigned to us—that is the way it is! Again and again, clouds bring us rain; again and again farmers sow seeds; again and again people eat (never tired)— therefore, why not flexing the spiritual muscles also similarly– again and again, and aggressively repeat our wholesome interventions? Because, it seems that conspiracies too are attempted again and again to unsettle the island! In fact, Dalai Lama deserves praise for saying: “Peace is not simply the absence of war. It is not a passive state of being. We must wage peace, as vehemently as we wage war.”

For the fulfilment of this lofty goal, we should find the correct method of performing it. In an Act of Truth, we have to vividly reflect on a wholesome deed we have performed, and we determine thus… ‘By the power of this truth, may the disasters heading towards the country be averted! May Buddha-sāsana and human lives be protected’!

For the success of an Act of Truth or Sathyakriya, three important conditions should have to be fulfilled:

1. The deed you reflect upon should be TRUE

2. It should have been performed by YOU

3. You have to arouse the same state of mind or pitch which has been there at the time you performed this act (e.g., If you think of an instance in which you donated something wholeheartedly, you have to recall and establish that particular mental state vividly at the time of performing Sathyakriya.

Complying with the invitation of many devotees, Ven. Dr. Kukulpané Sudassee Thero has decided to organise yet another Act of Truth on Thursday (the full moon day), 11th of August 2022, at 8:07 a.m. Sri Lanka time. In the evening also we will repeat it at the same time. If you live outside Sri-Lanka, please calculate your own local time, equivalent to the above. Ven. Sudassee Thero kindly requests the participants not to use this particular instance for achieving their personal intentions but to leave them for some other day, if necessary. We stress this point, because on some earlier occasions, some narrow-minded people were seen to ‘highjack’ such a moment, in an attempt to solve their own personal problems. Spiritual power is not for the selfish, for sure.

When hundreds and thousands of people release their compassionate mental power to the universe at a single moment in one single stream, we can generate a sort of spiritual power of tremendous strength capable of mitigating various woes currently plaguing the country.

We kindly invite all of you to participate in this great meritorious deed, with much-needed team spirit, irrespective of race, cast or creed, from wherever you are in the world, and perform the above-mentioned Act of Truth.When we set ourselves in a more humane path, instead of seething with negative emotions, and impulses, the guarding angels of the country will be kinder towards the society, extending their providence for the safety of our motherland.

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‘Slow Food’, the growing concept taking over ‘Fast Food’ rage

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Slow Food is everything opposite to the concept of fast food. While fast food involves highly processed food ingredients, ‘assembled’ together quickly, to form a meal, Slow Food refers to the inclusion of unprocessed food ingredients, cooked in an authentic manner to create a wholesome meal.

SNS:When In Rome, Do as Romans Do’ the saying literally proven right in the late 80s, in the city of Rome when a unique food movement, ‘slow food’ was born against another food frenzy, ‘Fast food’ which started from the US and has hooked the world since the 1920s.

Tradition-loving Romans who did not like the American concept of ‘Fast Food’ protested and pitted against the launch of a popular American fast food giant in the city of Bra, resulting in the birth of Arcigola, the movement against the concept of ‘fast food’ and delved into a registered nonprofit organisation known as ‘Slow Food International’.

Slow Food: The intriguing concept and why it’s becoming a global rave

The fast-paced life of the world over the decades has changed the traditional concepts regarding food. Fast food may ease our life and the choices of food but has proven ill effects on health if consumed on a regular basis. The concept of ‘Slow food’ is pitching for nothing new but promoting to go back to our roots for the food choices for better and healthier lives.

Nutritionists have traditionally vouched for the food which is locally grown and eaten the way our forefathers have consumed, and that is exactly what ‘Slow food movement is promoting’.

The natural food that grows in the region where we live is the most suitable for our body, because the same natural forces impact our body and the locally grown food. Our fore-fathers depended majorly on the local food, which is a major reason for their healthy life and longevity.

What is Slow Food?

Slow Food is everything opposite to the concept of fast food. While fast food involves highly processed food ingredients, ‘assembled’ together quickly, to form a meal, Slow Food refers to the inclusion of unprocessed food ingredients, cooked in an authentic manner to create a wholesome meal.

Where fast food offers ‘on the go’ food that can be hand-held and eaten on the go, Slow Food promotes the idea of sitting down, relaxing and spending some time chatting with family and friends, while savouring the food.

Slow Food Movement

The Slow Food movement began from people’s natural emotion associated with food. Some people opposed the rise of fast-food culture and the disappearance of local traditions and food cultures.
Slow Food movement history
The inception of the Slow Food Movement is traced back to 1986 in the town of Bra and it began as ArciGola, by journalist Carlo Petrini. In 1989, ArciGola began to be known as Slow Food, when a protest broke out against the opening of McDonald’s at “Piazza di Spagna” in Rome. Protestors opposed the American fast-food giant, for opening its outlet in Rome. The ArciGola protest delved into a registered nonprofit organisation known as Slow Food internationally.
What is the Slow Food Movement and How Do We Adhere to it?
According to Perceptions of the slow food cultural trend among the youth by Lelia Voinea and Anca Atanase, “Slow Food has become an international movement that advocates for satisfying culinary pleasure, protects biological and cultural diversity, spreads taste education, links “green” producers to consumers and believes that gastronomy intersects with politics, agriculture and ecology. Slow Food proposes a holistic approach to food problems, where the economic, socio-cultural and environmental aspects are interlinked, being pursued as part of an overall strategy.”

Slow Food, a global movement of local traditions

With due course of time, Slow Food has become a global movement, with more food reformers joining hands together to join the cause. The movement has also involved several smaller international bodies under its fold. These organisations are carrying out various initiatives within their local ecosystem and creating awareness of eating healthy and locally grown food.

Benefit of ‘Slow food’

The concept of fast food was meant to cater to the needs of those individuals, who were short of time and had a busy lifestyle. Number of such people grew over the years and fast food eventually became mainstream and an inseparable part of our lives.
Slowly, people also began to understand the importance of healthy eating instead of industrial processed food, which lacks basic nutrients. The Slow Food Movement addresses two major concerns related to fast-paced lifestyle, one is the inclusion of healthy, wholesome and locally grown ingredients, cooked by using orthodox methods. The second is to eat the meal and the food slowly, while enjoying every bit of it, as opposed to fast food.

Slow Food movement in India

The Slow Food movement has involved several organisations in India under its fold. All these independent organisations are working towards promoting positive food practices, from organic farming to eating the local food produce. Ajam Emba Adivasi of Jharkhand,
Food education for Satvik Jeevan in Gujarat, Mumbai Earth Market, Nagaland for Biodiversity & Heritage Preservation, Nilgirs Coffee Coalition and Banyan Roots, in Udaipur, Rajasthan are all working in close conjunction with the Slow Food International

Slow Food movement in Europe

The Slow Food movement is fast picking up in Europe as an industry. Working for the rights of small-scale traditional food producers and raising awareness among consumers at the very basic level. It is dedicated towards creating a better and more responsible food system.

Objectives of Slow Food movement

It is globally working on a number of issues including common food policy, agriculture, fisheries, biodiversity, climate change, Genetically Modified Organisms (GMOs) and responsible consumption and food labeling.

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