Of tamarind and tolerance
An edited and shorter version of this article appeared in The Hindu Sunday Magazine on 17 June 2012.
For centuries, long rows of grand tamarind trees have marked our roadsides, particularly in southern India. The wide, old roads radiating from Coimbatore city, in particular, had long rows of grand tamarind trees on either side. One could see them on the road to Mettupalayam and the hazy blue mountains beyond, on the road to the sacred hill of Marudhamalai, towards the Sathyamangalam hills and Mysore to the north, through the expansive plateau and plains to Salem, and southwards past Pollachi to the ancient hills of the elephants, the Anamalai.
The trees have stood like old sentinels, serene and solid through the rush of years. Their sturdy trunks and strong branches have towered over and across the roads, quite unmindful of buffeting rain and searing sun. Their twigs, festooned with dark green leaves, each with its paired row of little leaflets, have provided an impartial and unstinting shade and shelter for all. In return, the trees seemed only to need a little space by the side of road, to set their roots in, and a space to stretch their arms.
They stood like this until the men came with the axes and saws for the slaughter of the trees. The men brought heavy bulldozers and earth movers—construction equipment powered for destruction—to gouge the ancient roots of the tamarind trees out of the earth. Trees that had stood for centuries were brusquely despatched in a matter of hours.
The tamarind tree is an old and dignified citizen of our city avenues and gardens, our countryside and farms. Its name, derived from the Arabic tamar-ul-Hind or the ‘the date of India’, finds mention in written historical accounts of India going back centuries. There is irony in this, for the tamarind is native to Africa and not a species that grows naturally in India’s forests. Despite being alien to India, the tamarind has not run wild and become an invasive pest, becoming instead what biologists call a naturalised species. Embraced by a deep tolerance and cultural acceptance into Indian cuisine and culture, the tamarind is today a familiar and inseparable part of Indian life and landscape.
Before the men and the machines came, the tamarind trees seemed to have an abiding presence, like torch-bearers marking a productive countryside, like the enduring blue mountains in the distance. Their wide trunks rose above stout roots that pushed into the soil, like muscled and flexed thighs gripping the earth. Their fissured bark was thick and brown, aged and toughened and weathered, like the wrinkled face of the old woman selling mangoes in the patch of shade below.
Under the dense canopy, thousands of pedestrians and riders of two-wheelers found quick shelter from rain. Or, in scorching summers, a refreshing coolness cast by the tiny leaflets—how many leaflets does a tamarind tree have, a million, ten million? Even the air-conditioners seemed to waft easier and cooler in the metal cocoons of parked cars that escaped roasting in the sun. The trees seemed to abide, they granted benefits, and their beneficence was taken for granted.
Every year, the twigs were weighed down with hundreds of lumpy brown pods, with skins like coarse felt covering pulp, tart and tasty, and disc-like, shining seeds. The fruits were there for the taking. The adept and nimble climbed the branches to knock down the fruit. Their friends darted around to grab the fallen pods, dodging traffic.
On the roads, many tamarind trees had managed to rise above anonymity: each tree, even if not named, was numbered; each individual claimed by negotiation or auction by someone from the village or panchayat for its fruit. Collected, dried, and packed, the fruit of the tamarind trees would eventually find its way into a thousand dishes, enrich the palate of millions, and become inseparably incorporated in people’s cuisine, in their lives, in their very bodies. And no one could stop the children, who needed only a handful of stones to claim their share. The trees brought utility, food, cash, plain fun.
And yet, there is more to the tamarind. Beyond the utility and the benefits of the trees, there is something intangible, amiss, overlooked. It seems to emerge as a touch of beauty—an enlivening green in an increasingly dour landscape. A beauty fragile forever from the prospect of loss just a chain-saw away. It seems to emanate from the trees, too, from the sounds where a few still remain. The soughing of wind through ten million leaflets, in mournful restlessness, carrying the delicate aroma of the tamarind’s modest, finely-marked flowers. The creak of branches and the click of twigs holding the tamarind’s pendant fruit. Or, when the wind abates, a calming susurrus pierced only by the occasional screech of parakeets. And when dusk descends, the tamarind trees darken to the chuckle of mynas, the chatter of shy owlets, and the hoots of somnolent owls, rising with the stars. The trees are silent but full of sounds, and one who hears them may find things worth listening to.
Reading the landscape
Naturalists and ecologists, who spend a fair bit of their time watching the earth and its creatures, sometimes say that you can read a landscape, you can see its wounds and sense a need for healing. On the Mettupalayam road and onto the hills beyond, sure, you cannot miss reading the landscape: somebody has spelt it out in big letters for you. “Vote for ——— Party”, says one sign, painted with a crudely-daubed logo, rather unwittingly symbolic in its background of whitewash. “Faith in God”, says another, pointing to a higher authority. “Enjoy the Serene Villas”, declares a sign for a resort promising a better place, not above, but ahead. A painted board of the Forest Department, placed in front of a patch of forest that has existed for millennia, asserts: “Preservation Plot: This Forest has been Protected as it was for Decades”. And a wit, who has perhaps had a bumpy ride, has painted on: “And so has this road.”
The wounds are there, too. There are the cuts and gouges in the land, festering moistly with garbage and hyacinth. One wishes the waters would not find their way into these old tanks and streams to turn dry dumps of civilisation’s discards into suppurating sores. There are the stumps of surgery: trunks and branches neatly sliced to make way for better things like wires and cables. The rot sets in, hollowing into the stumps, but only to make homes for families of owls or mynas. There are the thorns in the side of the stumps and trees that remain: nails hammered in the hundreds, carrying rusty boards and advertisements and nameplates, or garlands of wilted and dried flowers placed for adornment—of what? Then come the nooses and garrottes—wires and ropes—some hanging loose, some stretched taut, decorated with ribbons or hooks and loops to hang the street-trader’s merchandise, or merely forgotten and cutting into the bark. And there is the wounded heart, cut with deep, desperate strokes, on the blazed bark of one of the trees still standing; a heart pierced by an arrow saying, “Sundari, I love U”.
Fall from grace
Then the old roads were labelled tracks, the tracks became streets, the streets became roads, and the roads became highways. And yet, we are not satisfied, we need super-highways. This idea brooks no questioning, no obstruction. The trees must make way for tarmac. The people who stood in the shade must make way for the cars that proliferate. The vitality of a living countryside must make way for the deathly artificiality of the city, spreading like a virus down the arteries. The living countryside and its other users don’t really matter: they mostly don’t have cars, anyway.
The tamarind trees are now painted with broad waist-bands in white and black, so that they are more visible to the highway motorist who can then avoid them. How effectively we mark something to be more visible and to be more ignored at once!
So, the tamarind trees drift into wayside anonymity, from anonymity to disuse, disuse to neglect. The fruits fall and are crushed under the tyres of vehicles. The road surface is studded with hard, shining seeds driven into hot tar, staring like eyes without eyelids at the sun and sky. Shade and greenery are replaced by heat and grime. The screech of parakeets and chuckle of mynas is replaced by the endless screech of tyres and squeal of brakes. The hoot of owls is deafened by the toot of horns and the soughing of wind by the howling of sirens: the ambulances are now busy day and night. Places where a person could live a full, good life become sites, where one cannot even die a good death.
Now, the tamarind trees are but old fixtures in the landscape, like old people, grandparents and elders, suddenly out of place in a redefined world, suddenly unwanted. And when the old trees fall, the countryside is bereft, like families broken.
Better road sense
It does not have to end this way. Engineers and ecologists, citizens from the city and the countryside, can join hands to find better design and transportation solutions. Solutions that incorporate retaining the old trees, such as tamarinds and banyans, as essential components of roadsides for their varied and indisputable uses, and as representing a more refined aesthetic sorely needed for our cities, roads, and countryside. What call do we have to deprive those who come after us of the public utility and beauty of these grand trees?
Even now, many stumps of felled trees lie metres away from widened roads: one wonders why they had to be felled at all. Natural landscaping, planning service lanes around trees, traffic regulation and public transportation solutions need to be found before the engineers and bureaucrats wield the axe, albeit indirectly from behind their desks, distanced and disconnected from land and landscape. Taken as a matter of wide public importance, decisions to retain or fell such trees should be based on democratic and public debate and consultation with and concurrence of citizens and citizen groups, and involvement of representative local administrative bodies, the judiciary, and the media.
Widening roads at any cost represents a one-dimensional view of progress, that compromises other human values, capabilities, and needs, which are all not really fungible. Our increasing disconnect with these values and capabilities only erodes the deep wells of tolerance and breeds alienation between people and nature, land and culture. There are better roads, so to speak, to take, and there is time yet to take them.
Yet, it is not merely that one misses seeing the trees for the road.The tamarind trees—those still alive on the roads around Coimbatore amidst the stumps of those that are gone—seem to stand for something deeper. An awareness that beauty is forever pitted against the peril of loss and tolerance against the spectre of alienation. Only when we cannot bear alienation, will we usher in tolerance. Only when we cannot countenance loss, will we embrace beauty.