Chithram Varakkunna Meghangal PDF

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Nn{Xw-h-c-bv¡p¶ taL-§Ä ]qt¥m \\-ΩpsS ` INDIAN AMERICANS dh.-tUm.-^m-Z IN MODERN ERA - A BRIEF ST1. \\Um\\Dm-XYzw Rev. Dr. Thomas Ambalavelil hnkvXrXn, Pohn aInnddiaBInnanAmgmalnaedyreiacscahcnoasur,enartsse,ftihemrerymedaigrteroaaanlstssAotoskitnahonewIUnnnd,iiataerndrsivS. TetadhteeisnffiArrosmtmAeIrsniicadaC`bniamaIn¥,-K¬snPdØeayiaZkaHrirnlspicystaÿpyoan-a`sr,mqJn-IXfipn∂sNwhøXypXs-∂∂y the middle of the nineteenth century. By the end of the nineteehnt¿h§c-ßent-furp-sy,Sbpw kwkv° about 2,000 Indians, most of them Sikhs (a religious minority f{rXohmpIwnd`iaqa’sn-im-kv{Xhpw Punjab region), settled on the west coast of the United States, h\\avmiSnmg°conØmeo¿Øp. `mc-X in search of economic opportunity. The majority of SikhsBwsorckbedpw inA‘m-fn-∏n-° agriculture and construction. Other Asian Indians came as me{r]ch-taZn-its-ßan-fdp-≠v, Np´p-s]m traders; many worked in lumber mills and logging camps in hthmeØweshte\\rn-{]-tZ-i-ß-fp-≠ states of Oregon, Washington, and California, where tiheo-ytXrme-jntevWd -ta-J-e-Iƒ, A aICMtbhnnuaedodnliiswkaftIohnetoroasanf,luryiitasanhel.gewosOn,oSotagfirhckskteqihherduesdeIi,ntruohoedrtodnibhawkaentnrenhsvsoeihmewtehrblm,lapuerteiidegltdfgdhruebeiasniunoergitfdlsrdeEotflobfrniogrgctimilhduoigestnChetrWh,sheeaaiqeninnursadcith,refaeaJrtsdianusrp.nuoIPanmnrnaee,b1clsdiKe9ffa0Wioorc7rrdee°HHhaCsRsabgcto-ba,aeohpplriNr-Iiuplnff-≠pwhtoowopd-∂2rrarnwnr[h,sv.hy0eaipaansc0e.k-∏iys’0ƒnes.,IX-I®mp¿web∏smppw-hN-X-ÿd\\-sp∂m-Xi-bp.aw am-e-Ifpw aq∂p-`m-K-Øp-a other railroad projects. Between 1910 and 1920, as agricultural work in CalifornIiafbpwegNamn¿tØo pw. become more abundant and better paying, many Indian immig2r.anstFs tuIrynwed to the fields and orchards for employment. For many of the immigrtaentmsI-h-\\-ß-fp-sS who had come from villages in rural India, farming was both fkamv{Xili-]ar-ca-anmdb Hcp GI-Xz preferable. There is evidence that Indians began to barlganianm,-eo-bfte-]n¿∆-X-Øn-\\m¬ successfully, for better wages during this time. Some Indiansaqe∂vepn-htu-ialhlypw Np‰-s∏´p I settled permanently in the California valleys where they worked. Despite the 1913 Alien Land Law, enacted by the California legislature to discourage Japanese immigrants from purchasing land, many Asian Indians bought land as well; by 1920 Asian Indians owned 38,000 acres in California’s Imperial Valley and 85,000 acres in the Sacramento Valley. Because there was virtually no immigration by Indian women during this 153

Nn{Xw-h-c-bv¡p¶ taL-§Ä time, it was not unheard of for Indian males to marry Mexican women and raise families. At the beginning of the twentieth century, about 100 Indian students also studied in universities across America. During the summers, it was not uncommon for Indian students in California to work in the fields and orchards alongside their countrymen. A small group of Indian immigrants also came to America as political refugees from British rule. To them, the United States seemed the ideal place for their revolutionary activities. In fact, many of these revolutionaries returned to India in the early part of the twentieth century to assume important roles in the struggle for India’s independence. The turn of the century also saw increasing violence against Asian Indians in the western states. Expulsions of Indians from the communities in which they worked were occasionally organized by other Euro-American workers. Some Indians who had migrated for economic reasons returned to India after they had saved respectable sums of money in America; others stayed, putting down roots in the West. The immigration of Indians to America was tightly controlled by the American government during this time, and Indians applying for visas to travel to the United States were often rejected by U.S. diplomats in major Indian cities like Bombay and Calcutta. The Asiatic Exclusion League (AEL) was organized in 1907 to encourage the expulsion of Asian workers, including Indians. In addition, several pieces of legislation were introduced in the United States, specifically the congressional exclusion laws of 1917 and 1923, that attempted either to restrict the entry of Indians and other Asians or to deny them residence and citizenship rights in America. Some of these were defeated while others were adopted. For instance, a literacy clause was added to a number of bills, requiring that immigrants pass a literacy test to be considered eligible for citizenship, thus effectively barring many Indians from consideration for citizenship. Significant Immigration Waves In July 1946, Congress passed a bill allowing naturalization for Indians and, in 1957, the first Asian Indian senator, Dalip Saund, was elected to Congress. Like many early Indian immigrants, Saund came to the United States from Punjab and had worked in the fields and farms of California. He had also earned a doctorate at the University of California, Berkeley. While more educated and professional Indians began to enter America, immigration restrictions and tight quotas ensured that only small numbers of Indians entered the country prior to 1965. Overall, approximately 6,000 Asian Indians immigrated to the United States between 1947 and 1965. 154

Nn{Xw-h-c-bv¡p¶ taL-§Ä From 1965 onward, a second significant wave of Indian immigration began, spurred by a change in U.S. immigration law that lifted prior quotas and restrictions and allowed significant numbers of Asians to immigrate. Between 1965 and 1974, Indian immigration to the United States increased at a rate greater than that from almost any other country. This wave of immigrants was very different from the earliest Indian immigrants—Indians that emigrated after 1965 were overwhelmingly urban, professional, and highly educated and quickly engaged in gainful employment in many U.S. cities. Many had prior exposure to Western society and education and their transition to the United States was therefore relatively smooth. More than 100,000 such professionals and their families entered the U.S. in the decade after 1965. Almost 40 percent of all Indian immigrants who entered the United States in the decades after 1965 arrived on student or exchange visitor visas, in some cases with their spouses and dependents. Most of the students pursued graduate degrees in a variety of disciplines. They were often able to find promising jobs and prosper economically, and many became permanent residents and then citizens. Settlement Patterns The 1990 U.S. census reports 570,000 Asian Indians in America. About 32 percent are settled in the Northeast, 26 percent in the South, 23 percent in the West, and 19 percent in the midwestern states. New York, California, and New Jersey are the three states with the highest concentrations of Asian Indians. In California, where the first Indian immigrants arrived, the cities of San Francisco and Los Angeles are home to the oldest established Asian Indian communities in the United States. In general, the Asian Indian community has preferred to settle in the larger American cities rather than smaller towns, especially in New York City, Los Angeles, San Francisco, and Chicago. This appears to be a reflection of both the availability of jobs in larger cities, and the personal preference of being a part of an urban, ethnically diverse environment, one which is evocative of the Indian cities that many of the post-1965 immigrants came from. Still, there are sizeable Asian Indian communities in suburban areas, including Silver Springs (Maryland), San Jose and Fremont (California), and Queens (New York). Acculturation and Assimilation Most Asian Indian families strive to preserve traditional Indian values and transmit these to their children. Offspring are encouraged to marry 155

Nn{Xw-h-c-bv¡p¶ taL-§Ä within the community and maintain their Indian heritage. The occupational profile presented by the Asian Indian community today is one of increasing diversity. Although a large number of Asian Indians are professionals, others own small businesses or are employed as semi- or nonskilled workers. Asian Indian are sometimes stereotyped in American society as industrious, prosperous, and professionally and educationally advanced. The Asian Indian community in the United States is an ethnically diverse one. One can distinguish among subgroups who trace their roots to different regions or states within India, who speak different languages, eat different foods, and follow distinct customs. Some of the most populous Indian groups within the United States are Gujaratis, Bengalis, Punjabis, Marathis, and Tamils. They come from a number of the Indian states, or regions, each of which has its own language. It is more likely that these subgroups will interact socially and celebrate important occasions with members of their own subcommunity rather than the larger Indian community. Indians are also encouraged to marry within their subgroups. However, there are occasions, like the celebration of India’s day of independence, when the Asian Indian community will come together. Cuisine The majority of Asian Indian Americans have retained diets rooted in Indian cuisine. Indian food is prepared with a variety of spices, including cumin, turmeric, chili powder, ginger, and garlic. All Asian Indians eat a variety of dais (lentils), beans, and chaval (rice) dishes. Hindus generally will not eat beef for religious reasons, while Muslims eschew pork. Second- generation Asian Indians are more likely to ignore these religious taboos, (italicized terms are in Hindi, and are not recognized in South India) Tandoori, clay-baked chicken or fish marinated in yogurt and spices, is a popular North Indian dish. Biryani, or flavored rice with vegetables and meats, is served on festive occasions, often accompanied by a cooling yogurt sauce called raita (rye-tah). Southern Indian dishes like masala, dosai crepes filled with spiced potatoes or idlis (idlees), and steamed rice cakes, are also popular. Indian cuisine is largely dependeptbn the region of India from which a subcommunity traces its roots. Caste also plays a role. Green chutneys made of mint or coriander accompany a variety of savory fritters like the triangular, stuffed samosas. Pickled vegetables and fruits like lemons or mangoes are popular accompaniments to meals. A variety of unleavened breads like naans, rotis (roetees), and parathas are also widely eaten. Finally, “sweetmeats” like halva and burfi can often round off a festive 156

Nn{Xw-h-c-bv¡p¶ taL-§Ä meal. Traditional Indian cooking tends to be a time-consuming process, and Asian Indians in the United States have, developed shortcuts involving. Asian Indian American families often revere their older members and allow them to live within the nuclear family home if necessary. Mechanical gadgets and canned substitutes in preparing Indian meals. However, most families continue to eat freshly-prepared Indian food for the main meal of the day. Indeed, the evening meal often serves as the time when the family will get together to discuss their daily activities. The average Asian Indian family tends not to eat out as often as other American families because of the importance accorded to eating together at the family table. Meal preparation still tends to be the domain of the females of the house, and while daughters are often expected to help, sons are not generally expected to assist in the kitchen. Traditional Costumes and Accessories Many Asian Indian women wear the sari—yards of colorful embroidered or printed silk or cotton wrapped around the body—at community functions and celebrations like weddings. At such occasions, both men and women might also wear the kameez or kurta, also made of silk or fine cotton, a long shirt worn over tight-fitting leggings. Shawls made of silk or wool and elaborately embroidered or woven with gold or silver threads or beads and draped around the shoulders are an added touch to women’s costumes. Women might wear a bindi, or ornamental dot, which sometimes indicates they are married, but is also worn as a fashion accessory on their foreheads at celebrations. Indians are very fond of gold jewelry, and many women wear simple gold ornaments like rings, earrings, bangles, and necklaces daily, and more elaborate ones at special occasions. Jewelry is often passed down through the generations from mother to daughter or daughter-in-law. Dances and Music Asian Indian preferences in music range from Indian classical music, which might include instruments such as the stringed sitar, the tabla, or drums, and the harmonium, to popular music from Indian films and the West. Indian classical music dates back several thousand years and gained a wider audience after India’s independence. Indian film music, often a fusion of Indian and Western rock or pop music, also has a widespread following both in India and within the community in the United States. Camatic music, the classical music of south India, commonly employs such musical instruments as the veena, a stringed instrument, and a range of 157

Nn{Xw-h-c-bv¡p¶ taL-§Ä violins. Carnatic music usually accompanies Bharata Natyam, a classical dance in which dancers perform portions of mythological tales, emulating ancient temple carvings of men and women with their body, hand, and eye movements. Indian folk dances like the exuberant Bhangra from the Punjab region are popular at celebratory gatherings of the community. In this dance, dancers throw their arms in the air and simulate the actions of the farmer at work with his sickle. Traditional Bhangra music is increasingly being fused with elements of hip-hop, rap, and reggae, and bands like Alaap or Toronto’s Dhamak are popular with younger members of the community. Holidays and Celebrations In addition to universal celebrations like International New Year’s Day, Asian Indians celebrate India’s day of independence from the British on August 15 and Republic Day on January 26. Many religious celebrations are also observed, the most important being Diwali (deevalee), the festival of lights celebrating the return home of the Lord Rama, and Holi (hoelee), the Hindu festival of colors celebrating spring. On these days, sweets are distributed among friends and family. Oil lamps, or diyas, are lit on Diwali. The community often organizes a traditional dinner with entertainment to mark the holiday. Major festivals for Muslims include Eid-ul-Fitr, which marks the end of Ramadan, the month of fasting. It is celebrated with prayers and visits with friends. Asian-Indian Christians celebrate Christmas and Easter. The Navaratri (nava meaning “nine” and rath meaning “night/s”) is one of the most famous and popular festivals in India and is the major festival for diaspora Indians. Tens of thousands of Gujaratis dance the garbha during this Fall celebration. Physical and Mental Health Issues Most Asian Indians accept the role of modern medicine and pay careful attention to health matters. Ayurvedic medicine has many adherents within the community. Ayurveda emphasizes spiritual healing as an essential component of physical healing and bases its cures on herbs and natural ingredients such as raw garlic and ginger. Ayurveda also focuses on preventive healing. One of its most famous proponents is Deepak Chopra, an India-born doctor whose book Ageless Body, Timeless Mind makes a case for the practice of Ayurveda and has sold over a million copies in the United States. Homeopathic medicine also has adherents among the community. Some members of the Asian Indian American community practice yoga. The ancient practice of Yoga dates back several thousand years. It combines 158

Nn{Xw-h-c-bv¡p¶ taL-§Ä a routine of exercise and meditation to maintain the balance between body and mind. Practiced correctly, Yoga is said to enable the individual to relieve him or herself of daily stresses and strains and to achieve his or her full potential as a human being. Various asanas or poses are held by the individual in practicing Yoga. Asian Indians are less inclined to seek out assistance for mental health problems than they are for physical health problems. This relates to the low levels of consciousness about, and prevailing stigmas attached to mental health issues in India. The traditional Indian belief has been that mental problems will eventually take care of themselves, and that the family rather than outside experts should take care of the mentally ill. This attitude might change as prevailing societal beliefs about mental health are assimilated by the community. Language India is a multi-lingual country with over 300 dialects. About 24 of these dialects are spoken by over a million people. This diversity is reflected in the Asian Indian community in America. First-generation Indians continue to speak their native language within the family—with spouses, members of the extended family, and friends within the community. Most also speak English fluently, which has made the transition to American society easier for many Indian immigrants. Regional differences are prevalent. Hindi is spoken mostly by immigrants from northern India, and is generally not spoken by South Indians. Immigrants from the states of southern India speak regional languages like Tamil, Telegu, Kannada or Malayalam. A substantial number of immigrants from western India, particularly those from the state of Gujarat, continue to speak Gujarati, while those from the region of Bengal speak Bengali. Most second- and third-generation Asian Indians understand the language spoken by their parents and extended family, but tend not to speak it themselves. Many Indians are multilingual and speak several Indian languages. Thus, a Gujarati speaker is likely to know Hindi as well. Greetings And Other Popular Expressions Common Asian Indian greetings tend to be in Hindi or Hindustani, and include such greetings as Namaste (Namastay), the equivalent of “hello.” This greeting is usually accompanied by the palms of one’s hands pressed together against the chest among some North Indians. Aap kaise hai is the equivalent of the universal query “How are you?” Theek (fine) is the response. For Muslims, the traditional Islamic greetings of inshallah 159

Nn{Xw-h-c-bv¡p¶ taL-§Ä (“insha-allah”)—God willing, or Salaam Aleikum (“sullahm allaykum”)— God be with you, are the most common. Family and Community Dynamics For the most part, Asian Indians tend to live in nuclear families in the United States, although it is common for members of the extended family, particularly grandparents, to visit for months at a time. It has also been fairly common, particularly from 1965 on, for Asian Indians to encourage their siblings to emigrate from India, and to provide them with financial and emotional support until they are well settled in the United States. Family ties are very strong, and it is considered the responsibility of more prosperous members to look after their less well-to-do relatives. Relatively low percentages of Asian Indian families receive public assistance. This is due to both relative affluence in the community and the tendency for extended family members to provide financial support in times of need. Dating is not a traditional Indian custom, and Asian Indian parents tend to frown upon the practice, although they are slowly yielding to their offspring’s demands to be allowed to date. The preference is still for the selection of a marriage partner from within the subgroup of the larger community and with the full approval and consent of the parents. Family or community members are often involved in the selection of a suitable mate. The family and educational backgrounds of the potential partner are thoroughly examined before introductions are made. Asian Indians believe that their children will be happier if they are married to someone who shares the same history, tradition, religion, and social customs and who will be able to impart these values to their children, thus ensuring the continuity of the community. They believe that such marriages made within the community tend to be more stable and longer lasting than those that cross community borders. Asian Indians value education highly. A great percentage of all Asian Americans attend college for a minimum of four years. This percentage is much higher than any other ethnic group in America. Many also attend graduate school and pursue such professions as medicine, business administration, and law. Asian Indian women have made great progress in recent years in both India and the United States. In India Indira Gandhi once held the highest seat in government—that of the prime minister. In the United States, while many women continue to perform the traditional household tasks of cooking and caring for children, a greater number of Asian Indian women, particularly second- and third-generation women, are pursuing their own professional careers and life choices. 160

Nn{Xw-h-c-bv¡p¶ taL-§Ä Weddings Weddings in the North Indian community are often elaborate affairs, sometimes stretching over several days. In traditional Hindu ceremonies the bride and groom exchange garlands of flowers and circle a ceremonial fire three to seven times. The bride often wears a red sari and gold ornaments. She might also have her hands and feet painted in intricate designs with henna, a tradition called mehendi. The groom might wear the traditional North Indian dress of a churidar kameez, or tight leggings made of silk or fine cotton, and a long shirt, or opt for a western-style suit. A Brahman priest conducts the ceremony. Dancing and music is fairly common at Indian American weddings, a result of the assimilation of American customs. Some weddings might include shehnai music, or a thin, wailing music played on an oboe-like instrument. This music is traditionally played at Hindu weddings in India. Feasts of traditional foods are prepared for guests and traditional Hindu or Muslim rites are observed. Often, family members prepare the feast themselves, although it is increasingly common to engage professional caterers. Funerals Asian Indian families can expect a lot of community support upon the death of a family member. Members of the community provide both comfort and material help in times of bereavement. After priests offer prayers, the Hindu dead are cremated. In India the cremation traditionally takes place on a wooden pyre and the body, which is often dressed in gold-ornamented clothing, burns over several hours. This is in contrast to electric cremation in the United States. Garlands of flowers, incense sticks, and ghee (purified melted butter) are placed on the stretcher along with the body. In India as well as in the United States, it is traditional for the males of the family play the primary roles in the final rites; women play smaller roles during this ceremony. Asian Indian Muslims are buried in cemeteries according to Islamic tradition and Christians in accordance with Christian beliefs. References: 1. An Immigrant Success Story: East Indians in America, edited by Arthur Helwig and Usha Helwig. Philadelphia: University of Pennsylvania Press, 1990. 2. Eck, Diana L. Darsan, Seeing the Divine Image in India. New York: Columbia University Press, 1996. 161

Nn{Xw-h-c-bv¡p¶ taL-§Ä 3. Jensen, Joan. Passage from India: Asian Indian Immigrants in North America. Princeton: Yale University Press, 1988. 4. Leonard, Karen. Making Ethnic Choices: California’s Punjabi Mexican Americans. Philadelphia: Temple 5. University Press, 1992. 6. The South Asian Americans. Westport, Connecticut: Greenwood Press, 1997. 7. Melendy, H. Brett. Asians in America: Filipinos, Koreans and East Indians. Boston: Twayne, 1977. 8. The New Ethnics: Asian Indians in the United States, edited by Parmatma Saran and Edwin Eames. New York: Praeger, 1990. 9. Takaki, Ronald. India in the West: South Asians in America. New York: Chelsea House, 1995. 162

Nn{Xw-h-c-bv¡p¶ taL-§Ä PRAYER CHANGES RULE OF LIFE A Discipline of Christian Ideals of Prayer, Study & Action Rev. Dr. Thomas Ambalavelil Daily Discipline Establish a regular time each day for quiet prayer and study. Let it be as essential to you like your pattern of eating. If we did not eat we would sicken and die. Spiritual nutrition is no less vital. Have your time with God whether you particularly feel like it or not. This kind of determination makes the difference! Though prayers are essential throughout the day and into the evening, it is good to begin each day with devotions. We invoke God into our daily pursuits as the day begins. It makes all the difference as we work, meet people, relate to our families, encounter temptation. Quiet Spend the first part of your devotions in quiet, “Be Still and Know”. Too often we approach God in an attitude of impatience, with a form of spiritual activism. We need to practice the joy of simply being in His presence, seeking nothing except just to be with Him. Try to find a quiet place. Noise and confusion are obvious enemies of inner peace. There still may be noise within our spirit and we need to offer that up to the Lord. Do not begrudge time spent in quiet. It is productive, for God is beginning to manage the disarray of your life as He comes into your being. 3. Prayer It is artificial to distinguish between quiet and prayer, but for the sake of progression in our devotions, we need to understand that God, whom we know as the compassionate Christ, is ready to hear us. He is the one 163

Nn{Xw-h-c-bv¡p¶ taL-§Ä who said,” Ask and you shall receive, seek and you will find, knock and it shall be opened to you.” Therefore, take time to speak to Him, even to CIY (Christ in You) out from the depths of some need. In a productive Rule of Life, it is good to have a pattern of prayer that allows for breadth. One helpful pattern is that of using the word” ACTS’. Adoration Spend time simply telling the triune God of your love for Him and your joy in being in His Presence. Confession - Offer God your sin. Sin is not simply what we have done or left undone; it is our lapse of trust in God in the totality of our lives. Thanksgiving Consider the Lord’s gracious forgiveness. Ask for a spirit of gratitude so that all you do will be done not for duty’s sake but as a joyful act of thanksgiving. Supplication - Our Lives are intertwined with others, and in love, we lift them up before Him. Pray for the members of your family. If you do not, who will? Pray for the needs of those whom Christ places before your vision who are your neighbors, whether near or far. Pray for your larger family, which is the Church; remember always your clergy. So often we leave these prayers to formal liturgical acts on Sunday. Bring your needs before Him. If it is worthy He will honor your prayer, if it is unworthy, He will deal with you in love and patient correction. Then remember that personal piety always leads us to corporate prayer. Study and Meditation Spend Lime in the prayerful study, preferably with the Holy Scriptures. St. Paul said, “Have this mind in you which is in Christ Jesus.” To have the mind of Christ is to come to know Him more and more intimately in the Gospel narratives. This is essential in coming to have more assurance about doing everything according to His will We need to be able to ask ourselves in all that we think or do, “Is this the way of Christ?” Studying the Bible with openness to the illumination of the Holy Spirit, we will come more and more into an awareness of His loving and righteous response to all things. Read systematically, not sporadically. Progress slowly, meditatively, through portions of scripture on a day-to-day basis. Do not worry about passages you do not understand. Rather underline what you do understand... Let that shape. Your thinking and living. God has a way of making the more difficult passages clearer when we need to hear them. Use a daily devotional guide if you feel the need for a directed approach to your study. 164

Nn{Xw-h-c-bv¡p¶ taL-§Ä All Through The Day “This is the day which the Lord has made, we will rejoice and be glad in it.” As we leave our devotions and launch into each day, we need to go forth with a strong sense of the companionship of Christ, We do not leave this to a chance encounter. We make a conscious recognition of Him throughout the day. There is nothing so great or trivial in your life that you cannot refer to Christ. In our Rule of Life, we are taking seriously the promise of Christ, “Lo, I am with you always.” Prayer Groups And Study Groups Small groups offer fellowship. Groups who gather for prayer or study are important in a Rule of Life, especially those who have shared an experience of renewal in Christ. If there is not a prayer group or study group already active that you can join, form one of your own! Select a simple Bible study or prayer study guide for direction. It only takes two or three people to begin. Let Christ be the leader if you want to grow in piety, study, and action. “Where two or three are gathered in my name, there I am in the midst of them.” Worship Remembering that the spiritual life of a Christian always leads to the whole experience of the Body of Christ, a Rule of Life always includes the corporate worship of the church. The person who practices a Rule of Life comes to the liturgical acts of Church with a fervor that makes them alive and ignites the faith of others. What a difference in the humming, praying and communing of the daily Christ-bearer from those who come perfunctorily with no great expectation! Though it is almost unthinkable that weekly worship would become an effort. The desire to pray is God’s gift to us. In longing to communicate with the Creator, the soul seeks the source of its being and worships the presence that knows each one of His creations as intimately as a mother knows her child. As we ponder the mystery of God, who talks to and listens to us, the believer realizes inborn agility to take the leap of faith required to be in communion with God. Communion with God is as simple as a silent moment in His Presence and as complex as the liturgy of the church. What prayer is and what prayer is not is a discussion one can have only with the bestower of the gift. The discussion itself is a prayer. Allowing the Lord to enter any activity makes 165

Nn{Xw-h-c-bv¡p¶ taL-§Ä that activity a prayer. David danced before the Lord; the shepherds knelt before the Christ Child; a man paces a hospital waiting room, his heart crying out for comfort; a mother cradles he infant in her arms and wordlessly worships the mystery of creation. Private moments before the Lord are as unique as fingerprints. Although fifty people may be saying the same prayer at the same time, each person is having their own conversation with God. Each person brings a different shade of meaning to the words spoken in unison. To one, “Give us this day our daily bread,” may mean, literally a loaf. To another, this petition may mean an extra ration of patience to deal with a difficult situation. Our Christian heritage offers a wealth of prayer forms that we can call upon to bring us closer to God. These prayer forms have been given names and underlying each name is an action that initiates communication with God. Talking We can talk to God in our words or by praying specific written and! or remembered prayers such as the Lord’s Prayer, prayers from daily meditation books, and prayers for different occasions such as familiar table prayers. Adding “Lectio Divina” is the formal word for the prayerful reading of the Word of God. When the Bible is read reverently, God speaks through His divine Word to the soul of the reader. Writings by saints, theologians, and other Christians can also speak to the seeking soul. The prayer becomes a conversation between the reader, the writer, and God. Worshiping The Liturgy of the Hours; The Liturgy of the Church; and the sacramental prayers of Baptism, Eucharist, Reconciliation, Confirmation, Matrimony, Healing, and Holy Orders bring the Body of Christ together in one voice. Participation in the prayers of the Church makes the Christian one with the community and gives a firm foundation on which to build their faith. Thinking A focused “thinking about God” becomes a prayer of meditation. Meditations can be focused on a Scripture verse or Biblical story. A. picture, a flower, a word, any natural or God-inspired scene can be used for a focus. Sounds, colors, and images that appear in the mind’s eye are all valid beginning places for God to reveal Himself through you, His creation. 166

Nn{Xw-h-c-bv¡p¶ taL-§Ä Listening Contemplation is the act of emptying the mind of all thoughts and images to reach the level of listening where we are in the presence of God. We seek nothing for ourselves, but are receptive to all He wishes to bestow upon us and all He plans to be through us. Interceding we grow in faith and our relationship with God deepens, we realize that we can-we must-bring the needs of others before Him. Intercessory prayer, praying for the needs of others, is public, private, or shared with the person in need, depending on the situation and the circumstances. Praising Prayer can be expressed in song, action, painting, poetry, or in any action that is taken in His service or in His praise. Kneading the dough for a loaf of bread can be a prayer; planting a garden can be a prayer. Teaching, nursing, cleaning, helping in any way can be a prayer when the heart turns to God as the mind and body begin a work of mercy, an act of sharing, or an expression of praise. Integrating Communication with God affects and transforms each moment of our existence. As prayer becomes integrated into our lives, we experience the reality of the gift: the conversion of our hearts to God and the passing on of the gift of God’s love and fellowship in service to others your life: your family, your work, your leisure activities. Thank Him for your hardships and sorrows too.. in everything’ give thanks, for this is the will of God in Christ concerning you.” I Thessalonians 5:18 The Practice of Today The desire to pray is within us all, but the practice of beginning each day with prayer, often becomes another item on the agenda, an item which becomes easier and easier to postpone as the duties of the day command our presence and attention. Like all good habits, the practice of prayer requires a commitment. Will you commit the first ten minutes of tomorrow to be with God in prayer? Begin right now by asking God to help you remember your desire to begin tomorrow with Him. “Lord, I want to meet with You first thing in the morning for at least ten minutes. Tomorrow, when the alarm clock rings, I have an appointment with You.” Remember the promise revealed through His Word: His mercies are renewed each 167

Nn{Xw-h-c-bv¡p¶ taL-§Ä morning, so great is His faithfulness ... Goad is the Lord to one who waits for Him, to the soul who seeks Him.” Lamentations 3:22-25 Tomorrow The next morning, take your Bible to a quiet place where you can be alone in the Presence of God who has promised to meet with you. Begin by preparing your heart for prayer: “Lord, cleanse my heart so You can speak to me through the Scriptures. Open my heart. Fill my heart. Make my mind alert, my soul active, and my heart responsive. Lord, surround me with Your Presence. Amen.” Open your Bible and read it for at least five minutes. The Book of John is a good place to begin, Read consecutively - verse after verse, chapter after chapter. Don’t rush; don’t stop to do a study of a word, thought or theological problem which may present itself. Read for the joy of reading and allow God to speak. In the weeks to come, you may want to read another one of the Gospels, or you may wish to turn to the Psalms or to another Book. The Holy Spirit will faithfully guide you through the Scriptures. After God has spoken to you through His Book, speak to Him in prayer. Four elements of prayer are Adoration, Confession, Thanksgiving, and Supplication. (Remember the word ACTS) From these elements, you can grow into a union with Christ that is uniquely your own. Be what God enables you to be at this moment, and pray as you can using each of these elements, first in your own words and then by praying a verse of the Bible. Adoration This is the purest element of prayer because it is all for God. There is nothing in it for you. You are in the presence of royalty. Begin with the proper salutation and express your words of worship, tell the Lord that you love Him. Reflect on His greatness, His power, His majesty, and His sovereignty. “Thine, O Lord, is the greatness, and the power, and the victory, and the majesty; for all that is in the heavens and in the earth is Thine; Thine is the kingdom, O Lord, and Thou are exalted as Head above all.” I Chronicles 29:11 Confession Having realized His love and His majesty, you now want to be sure every sin is cleansed and forsaken. The confession comes from a root word meaning “to agree together with.” Agree with God about your actions and decisions of the day before. In the light of God’s love was that “slight exaggeration” in fact, a lie? Were you really ‘too busy” to help your neighbor, or were you uncharitable? Ask God to reveal the true nature of 168

Nn{Xw-h-c-bv¡p¶ taL-§Ä your thoughts and deeds. Ask His forgiveness for the sins He has helped you name. “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness.” I John 1:8-9 Thanksgiving Express your gratitude to God. Think of several specific things you are thankful for in different areas of Supplication This means to “ask for, earnestly and humbly.” Make your petitions known to Him. Be as specific as you are comfortably able to be. For example, can you expand “Lord, help me to be kind” to “Lord help me to be kinder to whom I hurt yesterday”? Ask for yourself and ask for others. Ask God to help you form your petitions. “Ask and it will be given you; seek and you will find knock and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.” Matthew 7:7-8 End your meeting with God with your own “amen”: a favorite Scripture, a song, the Lord’s Prayer, a moment of silence... Go into this new morning of your life knowing ‘This is the day that the Lord has made. We will rejoice and be glad in it.” Psalm 118:24 And Always As prayer becomes a habit, you will grow into it and the prayers you express will become uniquely your own. You may realize a desire within you to explore and “try on” other forms and styles of prayer such as those discussed previously. No one form of prayer is “recommended for beginners only” or “available only to advanced Christians.” Many books are available from your library and church about prayer and the different forms of prayer. Much can be learned about prayer from Christians in your own community. But the highest authority and the only authority who is beside you at this moment and will be with you in every moment is the giver of the gift. “The Spirit too helps us in our weakness, for we do not know how to pray as we ought.” Romans 8:26 With prayers and compliments: ™ Contact for free crisis counseling includes spiritual, mental health, individual, and family. 169



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]qt¥m-´-Øn¬ \\n∂v Hcp-]n-Sn-]q-°ƒ {]kvXpX At m-kn-tb-js‚ apJ]-{X-amb ImØ-enIv thmbvkns‚ apJy ]{Xm-[n-]¿ (7 h¿jw), ÿm]I I¨ho- \\¿. \\nc-h[n B\\p-Im-en-I-ß-ƒ°pth≠n XqenI Ne-n∏n-®n-´p≈ At±lw Xs‚ kzX-kn-≤-amb ssien-bn¬ Ct∏mgpw Fgp- Xns- °m≠- nc- n°- p∂- p. Iq´Ø- n¬ kmaqly {]h¿Ø\\- hpw A\\p- kyqXw XpS-cp-∂p. kwL-S\\m {]h¿Ø-\\-ß-fn¬ \\nkvXpe tkh-\\-߃ ImgvN-sh-®n-´p≈ I¿Øhy \\n]p-W-\\mb F.kn tPm¿Pv. 131676

]qt¥m-´-Øn¬ \\n∂v Hcp-]n-Sn-]q-°ƒ tPm¨ amXyp aWn-a-e-bm-dns‚ Xoc-Øp≈ a√-∏-≈n-bnse Ip∂Øp ho´n¬ P\\n®p. BZy hnZym-`ymkw a√∏-≈n-bnepw Xncp-h-√m-bnepw. XpS¿ hnZym- `ymkw U¬ln-bn¬. \\yqU¬ln-bn¬ hnhn[ ÿm]-\\-ß-fn¬ tPmen sNbvX tijw Fgp-]-Xp-I- fpsS XpS-°-Øn¬ Ata-cn-°-bn-te°v IpSn-tb-dn. anjn-K≥ kwÿm-\\sØ Unt{Sm-b-‰n¬ hnZym-`ym-khpw tPmenbpw XpS¿∂p. F¨]-Xp-I-fn¬ sSIvkm-knse lqÃ-\\n-te°v amdn- Øm-a-kn-®p. ªq t{Imkv ªq jn¬Uv, _n.-]n. Atam-tIm, FIvk¨, hbvam≥ tKm¿U≥ XpS-ßnb ÿm]-\\-ß-fn¬ tPmen sNbvXp. Ct∏mƒ kmlnXy kmaq-lnI cwK-ß-fn¬ {]h¿Øn®psIm≠v lqÃ-\\n¬ Xma-kn-°p-∂p. BZy-I-Ym-k-am-lmcw: \"\\ndw ]nSn-∏n® temIw', 1994 ¬ Ata- cn-°-bnse anI® ae-bmfw IrXn-°p≈ \"ae-bmfw ]{Xw' Ahm¿Uv t\\Sn. tIcf ssdt‰gvkv t^mdw (lq-Ã≥), en‰-ddn Atkm-kn-tb-j≥ Hm^v t\\m¿Øv Ata-cn° (em-\\) F∂o kwL-S-\\-Iƒ cq]-s∏-Sp-Øp-∂-Xn¬ {][m\\ ]¶p hln-®n-´p≠v \\mep h¿jw ssdt‰gvkv t^md-Øns‚ {]kn-U‚ v, \"lqÃ≥ tIcf Ub-d-IvS-dn-bpsS FUn-‰¿, \"C¥ym \\yqkv B≥Uv dnhyq' amkn-I-bpsS FUn-‰¿. `mcy : t__n-°p-´n. aIƒ : enkv ssa°nƒ, acpa- I- ≥ : Pbv ssa°nƒ. t]c°- p´- nI- ƒ : Inc¨. Aiz\\- n, tdmj≥, aI≥: _n. tPm¨ amXyp, ta¬hn-emkw : 17907 Adobe Trace Lane, Houston, TX 77084, U.S.A. 117377

]qt¥m-´-Øn¬ \\n∂v Hcp-]n-Sn-]q-°ƒ tPmk^v s]mt∂men 23 h¿jw kn_nsF tI{µ Ip‰m-t\\z-jW _yqtdm (C¥y) bn¬ Hcp Ip‰m-t\\z-j-I-\\mbn tPmen sNbvX s]mt∂men Ata-cn-°-bn¬ sSIvt\\m-fPn, amt\\-Pvsa‚ v I¨kƒ´nwKv taJ-e-I-fn¬ Ign™ 17 h¿j-ambn tPmen sNøp-∂p. Xs‚ Pohn-Xm-\\p-`-h-ßfpw \\pdpßp Nn¥-Ifpw sNdp- I-Y-I-fmbpw teJ-\\-ß-fp-ambpw Bkzm-ZI ka£w Ah-X-cn- ∏n-°p-∂p. IrXnI- ƒ Gone with the Indian Wind \\nKw-t_m[v Lm´nse A·n-\\m-f-߃ aØm-bn-bpsS Ip¥w kz]v\\ aco-NnI (Hcp an\\n-°-Y) {]hm-kn-I-fpsS \\m´nse A\\y kwÿm\\ sXmgn-em-fn-Iƒ BSv B‚-Wn-bpsS BUw-_c BSp-Po-hnXw (te-J-\\w) Redefining kerala culture aØm-bn-®s‚ hn¬]{Xw (Hcp an\\n-°-Y) ⁄m\\-]oT aebpw b£nbpw (an-\\n-°-Y) \\nb-ahpw \\oXnbpw (an-\\n-°-Y) ]pd-tºm°v 140 178

¬ \\n∂v Hcp-]n-Sn-]q-°ƒ ]qt¥m ¬ Easo Jacob Easo Jacob P\\-\\w. bqWn-th-gvkn‰n Hm^v I,F\\pS©mpwS-_nI-\\-kn-bKm-t-d\\aaCnwnXh-ß-ßdawnƒnagl“M¬aDnfrqFr.oÃa_ercJamah∂m-Wnceecorrbnprbnh-Zy¬igM,wE,.hFaaXba1sse9sotmg9ebb,a0rpee--’osetrtneigDra,inedHgaolorletuyhesetforSbontemiusadtn,eKanfonotrdttoatthyfheaemSprtae.ssDttBi3wse3tirrlciylchefftmoao, rllKalslon.oew’rswa!“M”l!aCD”,ro.rIlnelJedaagimcea,,obbiEg,absoe,boer w sNøp-∂-Xn-ep-apH-]ecnisIwhon-Xrkmin-cg-N-as a financial services represenKtaetirvaelaw, iIthndtihae, and a for [mcmfw telJea-\\di-ßng finpswurFangcpe-Xcno-bmnp- any in the United States for morSett.haBne1r8chyemaras,n’s Colleg ∂w]ben2s0\\e1t1mh˛S{Z-I¬]n-I-Øi-f{CFpak]nnrenoeo\\dlkvlXldlpoveiwuswngIsc-≤InAepes^,hrrYot.iihP-Icvmpmeei°-t-I-lcwneßpnngir-a®mtsØesh-\\y-ddtpl,.tpv-bht-IJvaoCea{pni-bcsLhiXoaSaiopbf.vv- eHehUeaandildsawerMrgoweriklrnlieituoedmnrsabDsTeroraaloilLnafrienscRagtutoiCrsuefonirueddantTcciatllhbiaeelfwHnenoSdtoi(srttMt..uhhmJVesDattiAocHhRonormTcenbeee)ielnhaitreltsioehnacvDlawaddefnneslioonr1rgk8tihinnyegseupaarrasass,nat I-hnØv' F∂PaulsSNedmpi-Ina-Yrys, bChaHncgpanacherry, as a sube­ ditor trainee annducmorbreesrpoonfdesnattisfied clien tÃPn¬ Ahat-XM-can-∏lany-®alpa. BMaanopJramw,a daily at Kottayam, Cochin, antdheCLaliifceutU; ansdearwriters Tr p,°I-I{Khmn.-Wmnc-Xamop-IPWw,o-fhap`sIv BMfBPmwSotrKuaraofsgkengdVi,aanuopzI]zecn-¶ii.isct-nUncqise¬heoe-bsn,Snop..awfBe-tMEnrt√Avda]aIissa,nacoippaZasegI-Jg,samtphe-hlRm-chsareho-aenpfppwsomdwywi,u--rdboaetlhsrnikestaehFEdeCodrariootstmofBarHpeSounoaftduelAseSrtsoktSansCrehoSrNavnmreiascwiumlelesstsaIW,nnCatteoesfernwonksraleuyttlli,hlC(StoaaMaentnsos.aNtaAlDVllefNseMowiRignreaIaTwnneEcKla,e)nSEiytPgnmhaldlkteeleaiiaotlvnnDoem’pdenssrealssyPptla,rvouJadlanucSiocaee.bmrH pw \\¬In-bnc-conr-°popr∂ationCiun thke 8o0U’sn-and 90’s. editor trainee and corres cn-°p-∂-Xv. DÆn-tEaa-ts\\o mh≥as,wtrhittWen pa- nd published many features, storieds,aairltyiclaets,Kjooktetsa, yam, Coch ≥.. H, maw{[]p-I-_mm-i-eJcaTv,aano-Ihcrateorsooxb-jtoWmp,nevhWasrms,eieteca≥nirsnmcs,dPeaIdnnkophteoeedperxv[inmXtteaoosntpr]iSsoaoiv- nvsnaewldrCeiegllaliudtabaesl,r,apanuendxbdcliisepslhralieenCnrt.toHmmtheepindhekitaaees.nrb,tAePtlaeuslnobenlMIEaiktncemdntadSoeientpwrmwoeannrarbgaiketeatfeerisorrroo,.rEffnaoanVathrsdlooe,tMihceealFaooyfratAlaBsmie In 2006-07 Jacob Easo has been recognized as thoef dHiscoouvsetroernSofmiles, as w the LOGIC BEHIND THE SHAPE AND VALUE OF NUEMasEoRAalLsSo. Hwisorked as a book, “Why Do Decimals Look the Way They Look?” recEenivgeldacnodpyBriughstiness Servi 42 179

from the United States Library of Congress. Mr. Easo is honest, intelligent and consistent in his activities to become highly successful. He practices what he teaches. He is popularly known as Easo Uncle. He had volunteered as the National Public Relations Coordinator of the Federation of Kerala Associations in North America. In the past Easo served as Treasurer of the Malayalee Association of Greater Houston. Easo Jacob made history by publishing the first ever Malayalam News Paper outside of Kerala using computerized Malayalam Typesetting, and the paper served the community for a decade from 1986 to 1996. For more than three years each Easo served our community as the Secretary of Kerala Writers Forum, and Overseas Kerala Chamber of Commerce, both based in Greater Houston. “Dream big, be better, do the best, and the rest will follow!” is known as the Easo slogan! Mr. Easo has also served as the President of Indo-American Press Club Houston Chapter. For IAPC, he coined the well appreciated slogan, “Informed Action Promotes Change!” He is also a member of the National Association of Financial Advisors, and Asia American Insurance and Financial Advisors. His graceful wife Rachel Easo is a Critical Care Registered Nurse, working at the Medical Center, Houston. He is also the proud father of Roshan, Rojan and Roysan, three talented and handsome young men. Mr. Easo is willing to share his outstanding experience and wisdom with any energetic young men and women, willing to listen to show all of us “How to BUILD our FUTURE, Today”. 180

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]qt¥m-´-Øn¬ \\n∂v Hcp-]n-Sn-]q-°ƒ -am-Xyp s\\√n-°p∂v aqhm-‰p-]p-g-bv°-Sp-Øp≈ hmg-°pfw {Kma-Øn¬ 1943 ¬ P\\n- ®p. hmg-°p-fØv {]mY-anI hnZym-`ym-k-Øn-\\p-tijw aqhm-‰p-]pg \\n¿Ωem tImtf-Pn¬ \\n∂pw _n.tImw _ncpZw t\\Sn. tImtfPv ]T\\ ImeØp Xs∂ Ie-bnepw kmln-Xy-Ønepw B`n-ap-Jy-ap- ≠m-bn. _ncpZw t\\Sn-b-tijw tPmen-sN-bvXp. 1974 ¬ Ata-cn-°- bnse an®n-K¨ tÉn-se-Øn. ]n∂oSv Ahn-sS-\\n∂pw sXmgn¬ kw_‘ambn \\yqtbm¿°n-te-°v. Ct∏mƒ sSIvkm-kn¬. sSIvkm- knse Bbn-c-°-W-°mb ae-bm-fn-I-fp-sS- I-em-km-ln-Xym-`n-cpNn hf¿Øn-sb-Sp-°pI F∂ e£y-tØmsS lqÃ-Wnse Pzmem B¿Svkn-\\pw, tIcf ssdt‰gvkv t^md-Øn\\pw cq]w \\¬In. \"s^m°m\\m' AS-°-ap≈ kwcw-`-ß-fpsS kPoh kwLm-S-I-\\m- bn. tIcf ssdt‰gvkv t^md-Øns‚ {]kn-U‚pw \"`mj -tIcfw' kmlnXy {]kn-≤o-I-c-W-Øns‚ ]{Xm-[n-]-cp-amWv Ct∏mƒ. Xnc- °pIƒ°n-S-bn¬Øs∂ t\\mh-ep-Ifpw IYIfpw cNn-®p. Ct∏mƒ lqÃ-Wn¬ \\n∂pw {]kn-≤o-I-cn-°p∂ t\\¿°mgvN ho°n-en-bpsS ]{Xm-[n] kanXn AwKw. lqè \\S∂ s^m°m-\\-bpsS kmlnXy I¨ho-\\-dm-bn-cp-∂p. e`n® ]pc-kvIm-c-߃: Pn.-kvam-cI Ahm¿Uv (1998), cP\\n amknI Ahm¿Uv (92), {]hmkn kmlnXy ]pc-kvImcw (2008), AºmSn amknI ]pc-kvImcw (2017), Pzme P\\-Iob kmwkvIm- cnI thZn ]pc-kvImcw (2004), kwkvImc Ahm¿Uv (2008), tIcf ssdt‰gvkv t^mdw Ahm¿Uv (1990), sIm√w-P-\\-Iob Ihn-Xm-thZn Ahm¿Uv (2010), ae-bmfn kao£ Ahm¿Uv (2017), sImSp-]p∂ kvamcI Ahm¿Uv (1996), hntZ-i-a-e-bmfn kmln-Xy-thZn Ahm¿Uv 146 182

]qt¥m-´-Øn¬ \\n∂v Hcp-]n-Sn-]q-°ƒ (1995), D◊ ]pc-kvImcw (2004), tIcf ]mWn\\n kvamcI `mjm-`q- jW Ahm¿Uv (2004), Pzme B¿Svkv lqè Ahm¿Uv (1993, 1996), A£b ]pc-kvImcw, s^m°m\\ Ahm¿Uv (Im\\- -U), t•m_¬ I¨sh≥j≥ C¥y \\yqkv Ahm¿Uv (1995), BXvamb\\ß-fpsS Jkm°v Ahm¿Uv, ae-bm-f-thZn Ahm¿Uv (2016), A∏≥X-ºp-cm≥ Ahm¿Uv, tIcf en‰-ddn Atkm-kn-tb-j≥ Ahm¿Uv. amXyp s\\√n°- p∂- ns‚ IrXnI- ƒ IYm-k-am-lm-c-߃ bm{X, At\\z-j-Ww, A]-cn-Nn-X¿, Xncp-]p-d-∏m-Sv, shfn-]m-Sv, kme-`-RvPnI, F∂pw Nncn-°p∂ ]q°ƒ, im¥n-Xo-cw, XpSn- sIm-´nbpw Xw_pcp ao´n-bpw kmbm-”-Ønse bm{X-°m¿ t\\mh-ep-Iƒ then-bn-d-°w, kqcy-sh-fn-®w, th\\¬a-™v, {]bm-Ww ]fl-hyqlw, A\\-¥-bm\\w, \"]fl-hyqlw', teJ-\\-k-am-lmcw \"Nmb-t°m-∏-bnse `qI-º-߃' `mcy t{Kkn. a°ƒ \\mZn-b, tPm¿÷v hnemkw : 2130, ln¬´¨ slUv ss{Uhv, anku-dn-kn-‰n, sSIvkmkv, 114837