Festivals of India: Karam Festival

In the eastern stretches of the subcontinent, when the monsoon begins to loosen its grip, but the air still carries the weight of rain, villages gather around a tree branch. The soil is dark and damp. The fields are not yet ready to yield. There is a pause in the agricultural cycle, a moment where nothing is certain, and it is precisely here that Karam takes place.

In Jharkhand’s forested belts, in the agrarian rhythms of Bihar and Odisha, in the quieter rural pockets of West Bengal, and across to parts of Bangladesh, this festival arrives without spectacle. There are no grand processions or towering structures. Instead, there is a clearing, a branch of the Karam tree, and a circle of people marking something less visible but no less essential.

Karam is often described, somewhat too neatly, as a “harvest festival.” The label is not wrong, but it is insufficient. It suggests completion when Karam is about continuity. It suggests yield, when Karam is equally about restraint. It centres on crops, when the festival itself is about relationships between people, generations, and most importantly, between human life and the natural world.

Across regions, details shift, but the structure holds. A branch of the Karam tree is cut with care and brought into the community space. It is planted, decorated, sung to, and kept at the centre of the gathering. Young women, in many communities, take the lead. They fast, prepare the rituals, and sing songs that carry both devotion and memory. There is music, dancing, and storytelling.

The ritual is not performed for an audience. It is lived.

It is important to say this plainly. Many of these practices emerge from Adivasi cultural worlds, where land is not treated as a resource but as something one lives within. Yet when Karam enters mainstream narratives, it is often absorbed into a broad idea of “Indian culture.” The specificity softens. The communities that have sustained these traditions, often with little visibility, are mentioned briefly, if at all.

This is not neutral. It allows appreciation without responsibility.

At its core, Karam is not simply about thanking nature. It reflects an understanding that human life is entangled with the natural world in ways that cannot be controlled. The timing matters. It takes place before harvest, not after. It acknowledges uncertainty. Growth is still underway. Outcomes are not guaranteed.

What we might call ecological intelligence sits quietly within this structure. It is visible in the centrality of the tree, not as a symbol but as a presence. It is visible in collective participation rather than individual display. It is visible in songs that carry knowledge forward without naming it.

And yet, this is where the tension begins.

Modern life has a way of preserving what it erodes. Festivals like Karam are documented, occasionally celebrated, and sometimes showcased. But their function shifts. A living ritual becomes a cultural display. Something rooted in everyday life is repositioned as heritage.

There is also a quieter discomfort. Many urban readers, myself included, encounter Karam from a distance. It does not appear in textbooks or dominant cultural calendars. Unless one belongs to these regions or communities, it is entirely possible to grow up without hearing of them.

When we do encounter it, we admire what we see. The sense of community. The closeness to nature. The simplicity of the ritual. But admiration can slip into romanticisation. We notice what feels different but do not always ask what sustains it or what pressures it faces.

The forests that anchor these practices are under strain. Land use is changing. Economic pressures are reshaping livelihoods. Migration is altering communities. In this context, the continued presence of Karam can suggest continuity, even as the underlying world shifts.

Even the language we use reflects this distance. To call Karam a “harvest festival” is to make it legible within a familiar framework. It allows it to be categorised and compared.

But this convenience comes at a cost.

The term centres outcome over process. It shifts attention to yield rather than the relationship. It fits the festival into an agricultural narrative that prioritises production, even though Karam is rooted in interdependence.

Why does this framing persist? Perhaps because it aligns with how modern systems understand land in terms of output and efficiency. In that sense, the label does not just simplify Karam. It reveals the lens we are accustomed to using.

In Bangladesh, where Karam is observed among certain communities, the patterns feel familiar even when visibility is lower. The rituals adapt, but the logic remains. A branch, a gathering, songs carrying memory across generations.

What stands out is not uniformity, but persistence.

Despite borders, administrative differences, and varying recognition, the relationship between land, season, and community continues to shape the festival. And yet, its relative invisibility raises a question. Which traditions are recorded and amplified, and which continue quietly, sustained only by those who live them?

To write about Karam is to sit with discomfort. The festival continues, but the conditions that sustain it are not guaranteed. Appreciation, on its own, is not enough.

And yet, it would be too simple to end there.

Karam resists reduction. Despite pressures, it continues not as a relic but as a practice. People gather. Songs are sung. The Karam branch is placed at the centre of a shared space and treated with care.

Perhaps what Karam offers is not a model to replicate, but a way of seeing. Relationships with land, community, and time cannot be abstracted. They have to be practised. Celebration is not separate from responsibility. Memory, when held collectively, can still shape how a community moves forward.

In a world that prioritises speed, extraction, and individual achievement, this can feel like an older language.

But it has not disappeared.

It is still there, in the gathering around a tree branch, in songs that carry devotion and memory, and in the quiet understanding that human life does not stand apart from the world that sustains it.

In My Hands Today…

By Steppe, Desert, and Ocean: The Birth of Eurasia – Barry Cunliffe

By Steppe, Desert, and Ocean is nothing less than the story of how humans first started building the globalized world we know today.

Set on a huge continental stage, from Europe to China, it is a tale covering over 10,000 years, from the origins of farming around 9000 BC to the expansion of the Mongols in the thirteenth century AD.

An unashamedly ‘big history’, it charts the development of European, Near Eastern, and Chinese civilizations and the growing links between them by way of the Indian Ocean, the Silk Roads, and the great steppe corridor (which crucially allowed horse riders to travel from Mongolia to the Great Hungarian Plain within a year). Along the way, it is also the story of the rise and fall of empires, the development of maritime trade, and the shattering impact of predatory nomads on their urbanneighbours.

Above all, as this immense historical panorama unfolds, we begin to see in clearer focus those basic underlying factors – the acquisitive nature of humanity, the differing environments in which people live, and the dislocating effect of even slight climatic variation – which have driven change throughout the ages, and which help us better understand our world today.

Short Story: The Woman Who Waters Her Plants at Midnight

Kyoto, Japan | Autumn

The first time Haruto noticed her, he nearly choked on his instant noodles.

It was twelve minutes past midnight, and he had been sitting at his desk in apartment 4B of the Tanaka Residence, a narrow six-storey building wedged between a convenience store and a drainage canal in the Fushimi ward of Kyoto. He was not supposed to be awake. He was, in fact, supposed to have submitted three chapters of his thesis on Heian-era court poetry to his supervising professor by nine that morning, a deadline he had missed with the cheerful negligence he applied to all deadlines. The noodles were consolation. The window was open because the radiator was broken again.

That was when he saw her.

The apartment directly across the narrow alley: 4C of the mirror-image building, close enough that on humid nights Haruto could hear his neighbour on the left side snoring; it had been dark for three weeks. He had assumed it was empty. The building manager, a retired postal worker named Ogawa-san who seemed constitutionally opposed to sharing information, had said only that “someone new” was moving in “sometime.” Haruto had nodded and gone back to being useless.

But now the window across the alley was lit with a single lamp, amber and low, and beneath it stood a woman. She was perhaps forty, perhaps older, with long dark hair tied loosely at her neck. She wore a pale grey yukata, the kind people wear at home, not for ceremony. And she was watering her plants.

This would have been unremarkable — neighbours had plants; plants required water — except that there were so many of them. The windowsill was dense with pots: monstera, trailing pothos, small ferns, something with waxy red blooms Haruto couldn’t identify. She moved among them with a small copper watering can, methodically, silently, her expression unreadable.

At midnight.

Haruto watched for a moment, decided it was none of his business, and went to sleep.

He noticed again the following night. And the night after that.

Same time. Same lamp. Same unhurried circuit of the windowsill. She never looked up. She never appeared to notice him watching. He told himself he wasn’t watching, he was simply present at his desk, which happened to face the window, which happened to face her window. He was working. He happened to glance up. Repeatedly. For twenty minutes at a time.

By the fifth night, he had named the plants. The monstera was Kenji. The trailing pothos was Michiko. The thing with the red blooms he called the Senator, for no reason he could articulate.

By the seventh night, he had begun to find it unsettling.

It wasn’t that watering plants at midnight was, objectively, sinister. People had insomnia. People had unusual schedules. Haruto himself regularly ate dinner at two in the morning and considered this normal. But there was something in the precision of it: the same minute, the same order, the same tilt of the copper can, that felt less like habit and more like ritual. Like obligation. Like something that had to be done, or something bad would follow.

He mentioned it to his friend Daisuke over the phone.

She’s watering plants,” Daisuke said flatly.

At midnight. Every night. Like clockwork.”

Haruto. You know what this sounds like? A man who hasn’t left his apartment in two weeks and has started anthropomorphising houseplants.”

The Senator has a very commanding presence.”

Go outside.”

He did not go outside. He did, however, begin to research.

The internet, he discovered, was full of folklore about midnight and plants. Certain traditions held that plants absorbed spiritual energy more readily at night, when the air was still and human interference minimal. Others suggested that water given under moonlight carried properties that daylight could not offer. He found a forum: deeply niche, fiercely earnest, dedicated to “lunisolar horticultural timing,” whose members charted their watering schedules against moon phases with the seriousness of hedge fund analysts tracking indices.

He also found, buried in the folklore of rural Kyoto, a belief he had not encountered before.

It was a fragment, cited in a 1973 academic paper on Fushimi folk customs, attributed to an unnamed elderly resident: the woman who tends to the dead at midnight does so because the dead must not wait, and the garden remembers every name.

Haruto stared at that sentence for a long time.

The dead. Must not wait.

He looked across the alley. The lamp was on. She was there.

Kenji and Michiko and the Senator caught the light.

He began watching more carefully. He told himself he was being responsible, that a lone woman engaged in mysterious midnight rituals in a building where he lived was, at minimum, worth understanding. He was not, he assured himself, becoming obsessed. He was gathering data.

The data was strange.

She never received visitors. She left the apartment, as far as he could tell, only during the day. He sometimes heard footsteps in the hall in the early afternoon, a plastic bag rustling. She cooked: he occasionally caught the smell of something warm drifting across the alley, soy and ginger, something slow-simmered. But the lights in the main room were always off by ten. And then, at midnight, the lamp came on. And she watered.

One night he noticed something new. She spoke to them. Not loudly, he couldn’t hear words, only the shape of her mouth moving, the slight incline of her head as she brought the can close to a pot. She paused at each one. She seemed to be telling them something. Or asking.

Haruto’s throat felt dry.

He thought about the paper. The garden remembers every name.

What names?

He ran into Ogawa-san in the stairwell on a Wednesday and, with great effort of will, asked about the new tenant in 4C across the alley.

Shimizu-san,” Ogawa-san said, already moving past him.

Does she…has anyone mentioned anything unusual about her schedule? She seems to be up very late.”

Ogawa-san stopped. Turned. Looked at Haruto with the expression of a man who had been asked whether the ocean was damp. “She works nights,” he said. “Hospital. Shifts end around eleven. Takes the train back.” He resumed his descent. “Don’t you have a thesis to be writing?

Haruto stood in the stairwell for a moment. Then he went back upstairs.

She worked at a hospital. Night shifts. She came home at eleven and watered her plants before sleeping.

He sat at his desk. He looked at the dark window across the alley. He thought about all of it: the lamp, the copper can, the careful mouth forming words, the research he’d done, the names he’d invented, the 1973 paper with its fragment about the dead.

At midnight, the lamp came on.

He watched her begin her circuit: Kenji first, then the trailing Michiko, then down the row. She paused at the Senator, and he watched her lips move. He had spent eleven days constructing a mythology around this woman. Eleven days of dread and fascination, of whispering to Daisuke about dark rituals and sleeping soil and names the garden remembers. He had, he now understood, written an entire ghost story inside his own head and cast a hospital nurse in the lead role because he had not been outside in two weeks and his thesis was nowhere near finished and his brain had apparently decided that paranoid folklore was more interesting than Heian-era court poetry.

The Senator caught the lamplight. Red blooms, waxy and cheerful.

He wondered what she was actually saying to them. Probably something like: you need more sun, I’m sorry I can’t do anything about that at midnight, please don’t die on me, I’ve had a long shift and I can’t lose you too.

He wondered if she even knew someone across the alley had named her plants, built her a mythology, and spent the better part of two weeks convinced she was communing with the dead rather than, as it turned out, just keeping the one living thing in her apartment alive after a twelve-hour shift in an ICU ward.

He closed his laptop, picked up his phone, and called Daisuke.

I figured it out,” he said. “She’s a nurse. She waters them when she gets home from work. That’s it.”

A pause. “I told you,” Daisuke said.

You were right.”

How does it feel?”

Like a man who named a plant ‘the Senator’ and lost eleven days of his thesis.”

Go outside, Haruto.”

I’m going outside.”

He hung up. Looked across the alley one last time. The lamp was still on. Shimizu-san was still there, finishing her circuit, and now she set down the copper can and stood for a moment with her hands resting on the windowsill, looking out at the alley: at the canal, the convenience store signs, the narrow sliver of Kyoto night between the buildings.

Then she looked directly at his window.

Directly at him.

And waved.

A small wave. Perfectly ordinary. The wave of someone who has known for eleven days that her neighbour has been watching her water her plants and has been waiting, with immense patience, for him to be embarrassed about it.

Haruto, thesis student, plant-namer, architect of midnight mythologies, slowly raised his hand and waved back.

She turned off the lamp.

He sat in the dark for a moment, then opened his laptop and, for the first time in two weeks, began to write; not about court poetry, but a note he intended to slip under the door of 4C in the morning: I’m sorry for staring. Your plants are lovely. The one with the red blooms is particularly dignified. I have been calling him the Senator.

He paused, then added: I think he has potential in local government.

He read it back. Deleted the last line. Kept the last line. Deleted it again.

Kept it.

The canal outside made its quiet sound. Somewhere down the hall, his neighbour began to snore. Haruto Watanabe, twenty-six, currently failing his doctoral programme with distinction, started writing about Heian-era poetry at twenty past midnight, and for the first time in weeks, felt entirely fine about being awake.

This week’s quote, a modern rendering of a Buddhist teaching on generosity, attributed to the Buddha, reminds us that generosity is not determined by how much we possess, but by our willingness to share what we have. We sometimes imagine giving as something reserved for people with abundance: when we have enough money, enough time, enough knowledge or enough emotional energy, then we will be generous. But this idea turns that assumption around. Even when our resources are limited, there may still be something we can offer. A small amount of money, a meal shared, a few minutes of our time, useful knowledge, encouragement, kindness or simply our full attention can matter enormously to someone else.

More importantly, giving when we have little changes our relationship with abundance. Instead of concentrating solely on what is missing, we recognise what is already available to us. Generosity becomes less about the size of the gift and more about the spirit in which it is offered. This doesn’t mean giving until we have nothing left or neglecting our own needs. Healthy generosity includes discernment and boundaries. Rather, the message encourages us not to postpone kindness until some imaginary future when we finally have “enough”. Perhaps the greatest lesson is that we almost always have something to give. Sometimes the smallest gestures, offered sincerely and at precisely the right moment, can carry far greater value than their material worth suggests.

This week, the Bhagavad Gita in verse 6.26 brings the wandering mind back gently. Many of us believe that a calm mind is a mind that never wanders. Krishna offers a gentler perspective. The mind is naturally restless. It drifts toward worries, memories, fears and distractions. Spiritual growth is not measured by how often the mind wanders but by how often we bring it back. This verse reminds us that strength is found in returning. Every time we notice ourselves lost in anxiety, anger or doubt and consciously return to the present moment, we strengthen our inner stability. The practice is not perfection, the practice is patience. Like training a young tree to grow upright, we guide the mind back again and again until steadiness becomes its nature.

This week seemed to carry an unexpected lesson in loosening my grip. There were things I wanted settled, plans I wanted confirmed, and moments when uncertainty could easily have me you down the familiar road of worrying about every possible outcome. But somewhere along the way, something shifted. The question became less of “how do I make this work? and more of “what if it doesn’t, and I’m still perfectly capable of finding another way?”. That is quite a profound change.

Work continued at its usual pace, with deadlines, deliverables, planning and the constant juggling of things that somehow multiply when nobody is looking. There were also practical frustrations and conversations about future arrangements that could have felt much heavier than they ultimately did. Instead, there seemed to be a growing recognition that a job, project or organisation can be important without becoming the foundation upon which your entire sense of security rests. Interestingly, while one part of life was asking me to release control, another was quietly looking ahead. Future plans resurfaced, possibilities that had been tentative began feeling more real. There was organisation, problem-solving and even the satisfaction of finding small ways to stop everyday information from disappearing into the black hole where forgotten tasks apparently go to live. Perhaps that’s the theme of this week: security doesn’t always come from knowing what will happen next. Sometimes it comes from knowing yourself well enough to trust that you’ll handle whatever does. Not everything needs to be secured today. Not every answer needs to arrive immediately. Some doors will open, some won’t, and increasingly, I’m learning that either way, I’ll keep walking.

This week I learned that when you feel overwhelmed by the way events are unfolding in your life, turn inward. Look closely at your limiting beliefs and the assumptions you hold about how life should look. Shift your focus toward cultivating presence. Explore who you are becoming. When you move beyond the noise of external experiences and distractions, you open yourself to unshakable peace. The mind will come up with many unhelpful thoughts; simply let them go. Let trust settle firmly within your heart. No matter how impossible things may seem at first, know that you will never miss what belongs to you.

That’s all I have for you this week. Stay happy, keep smiling and remember to look inward when you get overwhelmed!

In My Hands Today…

Ungovernable: The Political Diaries of a Chief Whip – Simon Hart

Over the course of five years, Simon Hart had a front-row seat to the most turbulent times in recent British political history. Ungovernable lifts the lid on life as an MP and chief whip during one of its most turbulent eras in modern-day Britain.

From negotiations around Brexit to the impact of Liz Truss’s extraordinary forty-nine-day premiership and the Russian invasion of Ukraine, Simon Hart has seen and heard it all. And starting in 2022, under Prime Minister Rishi Sunak, he witnessed successive dramas unfold, all while holding down the (often misunderstood) position of chief whip.

Astonishingly, during those whip years, Simon oversaw a near record fifteen Conservative MPs fall by the wayside. Three of these were resignations, including Nadine Dorries and the scandal of her disappearing peerage; two were defections to Labour; and the remaining ten were suspended by Simon for offences ranging from Matt Hancock’s unauthorized appearance on I’m a Celebrity, Get Me Out of Here to Lee Anderson’s comments about the London Mayor. Each one of these involved an extensive build-up, a complicated process, and a noisy and vitriolic public commentary.

None of this stopped him from becoming one of the few chief whips – of which there have been eleven since 2010 in fourteen consecutive years – to survive for an entire premiership.

In a first-of-its-kind extraordinary look at life as a chief whip, Ungovernable is a revealing, real-time, blow-by-blow account – offering a glimpse of what truly goes on in Westminster behind closed doors.