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    The tale of the Rooster

    The holidays are over, the new year has begun, and I've stopped travelling and I've hunkered down in a warm house in the midst of the frigid north to write and get this book done. The process has slowed down at several turns, but all for good reasons or outcomes. I've learned to roll with it and be patient and plug along.

    I wish to share an Adivasi folk tale that was told to Ferdinand Hahn over 100 years ago. It is published in a collection folklore, folk tales, and proverbs he published in 1906 called "The Views of the Spirit World." A few years ago Rev. Ilse Nottrott-Peetz, a cousin, translated some of the stories for us. I am only now finding some of the stories very helpful to incorporate into the Life Story of Ferdinand that I am now writing. I am so grateful to her and to the other distant cousins who have given me so many gems of insight.

    I can not help but think that when Ferdinand heard this story he did not think it appropriate for his "totem" [Hahn=Rooster]. It conveyed a theme that he could relate to that he had an ear for the people and an invitation to the "wedding feast" of Jesus and the realm of God. What do you think? See the fairy tale below:
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    This is a picture of a Hahn Crest taken in 1985 in Darmstadt. It is not likely that of our ancestors. At least for two generations preceding Ferdinand Hahn we only know that they were of the peasantry or lower gilded classes. https://www.houseofnames.com/hahn-family-crest

    22. The Rooster:
    There was an old beggar woman.  One day she came to a house where they were unable to give her anything.  But she did not believe that and insisted they give her something.  So the woman of the house said, I myself have nothing but one chicken egg.
    The beggar woman replied, So give it to me. And she gave it.  The old woman went home and thought, I will let it lie here till morning, and then I will eat it.  But during the night, a chick came out of the egg and peeped.  The old woman said, What is peeping there?  And when she saw the chick, she said, I will raise it.
    Now she had to beg daily for some rice leftovers to feed to the chick.  Soon, it was big and strong and began to crow.  It was a rooster!  One day the rooster spoke to his foster-mother:  I will earn my bread by myself now.
    The old woman said, How will you do that?
    The rooster replied, You will see, it will work somehow.  Having said this, he left.  He met a farmer and said, Can you use a mower?
    The farmer answered, How can such a little rooster be able to mow grain?  Go!  We have no use for you.  So, the rooster went to another farmer.  At first, he too did not want to have anything to do with the idea.
    But he needed help and said,  "Okay.  We will go home first to eat, and then we will see what you can do.”  When he returned to the field, what did he see?  All the grain had been mowed and lay perfectly sorted on the threshing floor.  So, the farmer said to the rooster,  When we will have completed threshing, come back and receive your pay.
    He returned home where the foster mother received him with these words:  "You wanted to go to work.  Where then are your wages?
    But the rooster said, I will get it when the harvest is over and all the grain threshed.
    When the farmer was done threshing, he sent for the rooster to come.  When he arrived, the farmer asked, How do you want to carry the rice, you did not bring any basket.
    But the rooster said,  Just give it to me, I will take it home somehow.
    They asked, How much will you be able to carry?
    He answered, However much you give me, I will carry away.  So, they assigned to him a big pile of rice, which he could take as his wages.  The rooster said, Pour into my ear as much as fits. So they poured the entire pile into his ear, but it was not all;  they poured everything into his ear that was on the threshing floor, and it still was not full.  Then, the rooster went home and poured out his wages before the old women, and the entire house was full.
    After that, the old woman said, My son can work and earn his wages.  Now I have to look for a wife for him.  But no one wanted to give a girl to the rooster saying, How can a rooster feed our daughter?
        So the old woman returned home every time without success.  Her son spoke,  Where is the bride you went to find?
    She answered, Oh son, nobody wants to give their girl to you.
    So he said, Go away old woman, you are unable to search.  I will go myself now.  And he went to look for a bride.
    On his way he met a fox** that asked him, Friend, where are you going?
        The rooster replied, I am going to a wedding, do you want to come?
    The fox said, One carries wedding guests, and they get something good to eat.  How shall I go with you?
    The rooster said, Come, sit down in my ear and you shall get much meat to eat.  So the fox crawled into the roosters ear.
    When the journey continued, he met a tiger that asked him, Where to, friends?
    The rooster said, To a wedding, do you want to come along?  There will be much to eat for you.
        The tiger said, I would enjoy going with you, but how are you going to take me there?
    The rooster said, If you want to come along, step into my ear, I will carry you.  So the tiger entered too.
    When the rooster continued, he met a swarm of bees and wasps.  They too asked, Where are you going, Friend?
    He again said, To a wedding, come along if you like.
    They said, We will go, but we do not know how.
    Come on into my ear, my friends, you will get much delicious food.
    Further on, he met the water and the fire and both asked, Where are you going, Friend  Rooster?
        He answered, I am going to a wedding. Do you want to come along? You all will get plenty to eat. So, the fire and the water entered.

    Finally, they came to the Kings palace.  In front of it stood a cotton tree.  He climbed it and crowed loudly, Will the King give me his daughter voluntarily, or do I have to go to war with him?
    When the King heard that, he became angry and said to his servants, Go, catch the rooster and stick him into a barrel with syrup.  He will get stuck there, and his naughty crowing will cease.
    The servants caught him and stuck him into the syrup barrel and closed the lid.  Then, the rooster spoke to his friends, the bees and wasps, Up, get out and see, here is something for you. Did I no tell you, you will get plenty of sweets at my wedding?  They came out and consumed all the syrup except for a few leftovers that had turned into hard clumps.
    The next morning, the King said to his servants, Go and check up on the rooster, whether he has died in the syrup or not.
    The servants returned and reported, The rooster lives, and the barrel is empty except for a few hardened pieces.
    Then the king ordered, Bind him in the buffalo barn, down on the floor, so the water buffalos will trample him to death during the night.  They did that.
    But in the night, the rooster said, Come out my friend, Tiger. Your wedding feast is ready that I have promised you, come out!  So the tiger attacked the water buffalo, strangled them all and sucked out their blood.
    Early in the morning, the King again sent his servants to see whether the rooster would be dead by now. They came and reported that all the buffalo were dead, but the rooster is still alive.  Then, the King commanded to hang him on the straw roof of the house until he was dead.
    They did so, but the rooster said to the fire, Friend, come out, here is plenty to eat for you, come out and eat you came to the wedding to feast.  So the roof of the Kings house began to burn, and the rooster flew back to the tree, crowd and said. Will the King now give me his daughter as my wife, or shall I continue to fight with you?
    Then the King spoke, Stop it, I will give you my daughter.
    So the rooster called, Come out, Friend water, take in your wedding meal the palace roof is burning. Consume the fire.  And the water came out and extinguished the fire. Then the King ordered a pavilion to be built and gave him his daughter as wife.  So the rooster took the hand of the girl and led her to his old foster mother.
    She rejoiced and said,  So, my son really searched for a bride and found one!”  Thereupon they all lived with the old woman and were happy and content.


    ** He brings up the fox but never mentions it again, but I cannot help think that he might have added the fox into the story. He is writing these Adivasi folk tales in German for a German audience. He was married to a Voss.[Voss=Fox]. Elsewhere he wrote that in this part of India there were no foxes (like in Germany) that it would actually be a jackal, but still he used the word voss for fox.
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    Language, Identity, Perspective

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    I've truly been enjoying my final days in India. It was sad saying goodbye to Ranchi where I spent most of my time, but now I've been processing so much of what I learned this past month and a half. Its good to be able to talk through what's been on my mind with a good friend a d fellow writer.

    I've been musing over the next chapter of my book, when Ferdinand arrives in Lohardaga where he and his family lives for twenty years. The chapters portrays how he learned the Kurukh language, the langauge of the Oraon people. Later, after the turn of the century, he would write the Kukukh grammar and dictionary, a compilation of folk tales and other writings about the Oraon culture and religion.
    Last night I equated the process of my writing to discovering Everest. Earlier this year I watched several great documentaries on Mt. Everest. I realised that perceptions of the mountain change over time. Today thousands of people around the world climb the mountain. Their perceptions differ from Hilary and Tensing, who reached the peak in the 1950s. Their perception even varies from George Everest who measured it in the geographic survey of the Indian Subcontinent in the 1840s. Then the Sherpas, who receive a good livelihood from the mountain, and take the most risk, still listen to the mountain. If the mountain groans and there is an avalanche they want to stop climbing for a while. The foreign climbers only think about how much it has cost them, and press to keep on climbing. Something has been lost in our perception and appreciation of the mountain.
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    Likewise I do not wish to start with what Ferdinand produced. From the start, how did he discover and aquire the language? What did it tell him about the people? How did he listen? How did he interact with the people? What did he learn about himself? I may not be able to answer all these questions, but as I think of my own experience I know that understanding follows fluency.

    As an example the common social interaction of becoming aquainted involve some basic points of inquiry, Typical questions in India are: Are you married? How many children do you have? How old are you? What is your occupation? These may or may not reveal something about class and caste, and the social relations between people. The Adivasi also identify a person by their totem or Sept, which has become a Last Name. So if they are not familiar with your last name, they would ask what is its meaning? What totem are you? Ferdinand would have answered Rooster (Hahn in German). It would then be understood that his clan therefore was given the responsibility to care for and steward the rooster. See list of names below. I wonder if there were questions about why the rooster married the Fox (Voss, Doris' maiden name)

    Language and identity are wrapped up in each other. Niether is stagnant. As perceptions change, how much do we pay attention and listen to the language around us? In aquiring language what do we learn about each other and nature?

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    Majority of oraons write their septs. 
    List of totemistic names of Kurukhs: 
    Sr.Nos Gotras Meaning 
    1 Kerketta Quail bird, found among Munda and Karia tribes.
    2 Xalxo/Khalkho Shad fish
    3 Xaxa/Khakha Crow
    4 Xess/Khess Paddy/Rice
    5 Kujur A climbing plant
    6 Toppo Wood picker bird
    7 Tirkey Name of a bird or young mouse
    8 Tigga Monkey or field rat
    9 Minz Eel
    10 Ekka Tortois
    11 Barla Exogamous sept, found in Mundas and Kharia tribes.
    12 Barwa Wild hog.
    13 Koiya Wild Dog
    14 Lakra Tiger
    15 Beck Salt
    16 Dhanwar/Dhangar Domestic Worker
    17 Baghwar Tiger
    18 Kachhap Tortois
    19 Kindo Carp fish
    20 Kispota Intestine of hog
    21 Kanda Sweet potato
    22 Kokro Cock
    23 Gaddi Deep
    24 Khoya Wild dog, Jackal
    25 Chermanko An animal, Rate
    26 Panna Iron
    27 Bakula Crane
    28 Bara Banyan tree
    29 Bando Fox
    30 Bhagat Kurukh priest(Baigas)
    31 Binko Star
    32 Munjni Creeper
    33 Linda Fish
    34 Son Son river
    35 Rawna Vulture
    36 Oroan Cast name of Oroan
    37 Ram Lord Ram, Exogamous sept
    38 Gidh Vulture Bird
    39 Kannhar Vulture Bird
    40 Baxla Tank weed
    41 Beshra A name of tree
    42 Nikunj Exogamous sept
    43 Beshra Name of a bird
    44 Devi Exogamous sept
    45 Ckigalo Jackal
    46 Hartu The Haluman ape
    47 Orgoda hawk
    48 Chelekchela Swallow
    49 Dhechua Swallow-tailed bird
    50 Chitkha Ficus religiosa
    51 Amdi Rice-water
    52 Madgi Mahua
    53 Kiss khochol Lit, hog bone, a thorny tree
    54 Garwa Bird(Saras)
    55 Godo Name of a water creature.
    56 Kuhu Cockoo
    57 Oregora Kite
    58 Kinda Coconut
    59 Gadi Monkey
    60 Gende Duck
    61 Godo Crocodile
    62 Chidra Squirrel
    63 Jubbi Source of water
    64 Pusra Kusum tree
    65 Argo Mouse
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    Celebrating Wedding Anniversary

    I would like to thank GTC and the GEL Communications and Publications deprtment for putting on the Writers Workshop for the students. Special thanks to Bishop Rev Dr. Hemrom and Rev Bage and Golden K. for hard work to make this happen. I think the students were challenged and stretched.  Also thank you for the opportunity to tell a bit of the story that I am writing on Doris and Ferdinand Hahn. They were married at the church here in Ranchi on 8 December 1871. 

    ​Here is the power point presentation I gave.
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    These pictures are from the time of the wedding (approximately) This is a picture of the big bungalow before the memorial stone was erected in 1895

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    I told the students all that stands of the original seminary building is the wall face where the two big windows once were, and three of the side pillars. One student guessed right where the building had stood, next to where the Gossner High School now stands.

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    I ended by showing them my family tree and asked how many of them had done a family tree like this of five generations. Only one had. I encouraged them to ask their family.  Perhaps dates won't be remembered, especially for family members that weren't Christians with no birth and baptismal records. Still they can get an approximation by asking was it before or after the big war I or II; before or after Independence in 1947, or before or after the Mutiny of 1857.

    They didn't have any questions afterwards. After three days I think their brains were tired, but in general they are very reserved and questions and comments come freely only after they are comfortable with you and not in a large group.

    One Oraon young woman asked if this was the same man who wrote the Kurukh grammar. Yes! She was so happy to learn, since her family speaks Kuurukh.

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    Let Nature Speak

    "Ask the animals, and they will teach you, or the birds in the sky, and they will tell you; or speak to the earth, and it will teach you, or let the fish in the sea inform you." Job 12:7-8

    Since we shamelessly squander our natural resources and lack any real sense of stewardship, I commit to feature in my writing the interplay of nature in our daily life. My story will feature as a backdrop the wildlife that just 100-150 years ago were prevalent in these parts, some now extinct or rare.
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    Rice

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    A pastor at dinner tonight was told there was Roti (flat bread) for dinner and he said "Man does not live by bread alone, there must be rice." Rice is the favorite food here in Jharkhand and in many parts of Asia. As I drove through the countryside today the rice fields were vast and plentiful. It was a good rain this year and now a good harvest. There will be rice plentiful.... and hopefully some of the local people will get some.

    I was interested in what I just read about something Ferdinand Hahn wrote about rice back in the 19th century:


    "Meals are taken only twice daily, one in the morning between 10 and 12 o'clock, the other in the evening between 8 and 9 o'clock.  It is astonishing that the quantities of rice, the principal food, are devoured;  but it is not surprising, for the time between the two meals is long and the nutrient which the rice contains is small.  In times of distress, the Kol (Adivasi) also had only one meal a day and spurned nothing that was only edible in some way, roots, leaves and berries of forest trees were eaten. Only dog and cat meat he never eats."

    He goes on to describe how rice is grown:

    "All the Kols are passionate farmers, and everyone is looking to have as much land as he can acquire to live on.  Even those who have a position, or is a craftsman or servant, will always strive to acquire some land which can then be worked by others.  In January the occasional (rain) falls, and then the Kol farmer rushes to plow his field once or twice.  For this he needs a very primitive plow, which draws only flat tracts;  but as long as he has no greater and more powerful cattle, a deeper plow can not help him.  In April and May he fertilizes the field with the droppings of the herd, which he has collected, or (after) burning the cow dung.  He also uses the remaining (mud) of dried ponds and lakes to fertilize.  He would not allow himself to be induced to use wet manure from the cattle stable, which would be (is otherwise) so advantageous in a hot country,
        The field which is owned has ground water and can only be plowed in the hot season, in May.  As soon as the first rain begins after the outbreak of the monsoon at the beginning of June, the upper field is plowed again, if possible, twice.  Then he smoothes and forms it with a board.  In the lower field, the rice is not sown, but planted, after a bed of plant-seedlings has been prepared.  Only when the farmer does not have the means for costly transplanting of the rice-crops does he also sow the seed in the mud.  In this case, however, he must again plow to loosen the sown seed.  If he can not do this, and if he had not sufficiently seeded, he takes whatever the soil gives of itself;  of course, this is only for a year after the field has been prepared beforehand.  The Kol has three different types of field: the heavy marsh ground, which he calls nagra, which always has enough moisture, and is therefore always able to yield; the lower field, which still produces its fruit in an average rainfall, is called garha; and the higher arable land, which yields only with copious rain-yield, the chaura.  The Koi farmer knows quite well which kinds of rice are fit for the different soils.  In the nagre field, he uses the barka, the large-grain rice, the bansphul = the "bamboo blood" and the tangabent = the "axe handle".  In garha he uses the "tiger claw", the "cucumber roots" etc.  In chaura the most hope of prosperity is the "small", the "hyena eye" and the "ball".  These three types of field are called don or dhoin, i.e. washed or watered, because they must always stand under water for the rice to flourish.  A high field is called taur or dar, i.e. branch.  On this, the best growing types are the goradhan = the light-colored rice, "the bony," the "brother", etc."

    ​So if they once had such rich variety in rice why is it that every, almost everywhere in Asia, eat white rice? I found an article that explains the story of rice from a Filipino perspective 
    http://www.yesmagazine.org/blogs/john-cavanagh-and-robin-broad/the-story-of-refined-white-rice.

    The practice of polishing rice is 150 years old and was done primarily so that the rice would last longer and be lighter for shipping to the west. When it was first introduced locally it was not liked, but the demand for polished rice was so high that soon the people began to eat this rice that has lost most of its nutrient value. But to get people to eat "brown" or "dirty" rice is very difficult. In the villages there may be some benefit of using the rice right from the farm, before it goes to the mill.
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    But most do not labor so intently to get their rice as was described:

    "Harvesting the grain is done with the sickle, a laborious work in which men and women share.  The former carry the sheaves on their backs to the khalihan, the threshing floor, which is usually made near the village by pounding the earth.  The threshing is carried out in such a way  that the grain is finally spread around on the khalihan.  Wicken and similar plants are pressed out with pricks, which is also seen to by women.  When the rice is threshed, it is cleaned by men by means of a shovel of dust and straw, and wrapped in straw bales, and driven home, or carried in baskets, and stored in large baskets of bamboo-braiding."

    They will celebrate the harvest and I was given a sample of the "Chawal Ladoo" that is so popular during that festival
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    Still I will give thanks for white rice, for it is great to eat when your stomach is not doing well as mine was the other day. That and three bananas for a day and I'm back to normal. Oh and several liters of water with ORS (Oral Revitalization System powder).
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    Lohardagga Town Council & Women's group

    Once again I was so graciously welcomed by the town council of Lohardagga as I visit them again to present a photo of the first town council in 1888 that was formed by Ferdinand Hahn, who was also the first President. I handed the photo to the 22 President of the town and to the town hall members and staff. 
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    There was much good conversation. I only pray I don't get into too much trouble having expressed my personal opinion about the CTA Chotanagpur Tenancy Act 1908 that is currently being challenged. It has been the only strong piece of legislation that has stayed in tact in favor of the Adivasi. True it was created by German missionaries, but with the understanding of the importance of ancestral lands as the primary foundation of maintaining community and culture. if it is altered or removed the advantage will go to others and the Adivasi will have nothing left to protect them. It is my opinion, but they wanted me to go on record for having said it. Otherwise we discussed about Ferdinand Hahn's contributions in language education and health, and about my family heritage (four generations working in India)  I asked them to find out if anyone in the town can identify anyone in the picture as their own ancestors and if they have pictures to match. Of course they started to say this looks like so and so and such and such who are presently on the council. 
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    The first name of the top of the plaque on the wall is name of Shree Eff Hahn.

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    My host, Manorma Ekka was very good at pushing me to say everything in Hindi.
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    After our short visit to town hall we were went to visit a group of women who have a savings network. Each woman pays into it 10 rupees monthly and then they can borrow from the fund when they need money for seeds or medicines or such. I asked why the men don't also do this. They teach the children to save and budget but the men "live for themselves", while the women manage the care of the family.
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    "Johar! Neem ekane aradaya" I most probably have massacred it but it means: "Greetings, how are you?"
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    There were six groups of women. Each keeps their own money box and when it is full it goes to the bank. A registry book keeps all their pertinent information, including remarks from guests.
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