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Essay

Tagore’s Dance-Dramas in Translation

Somdatta Mandal explores six dance-dramas by Tagore translated from Bengali and Brajbuli by Indrani Haldar

Rabindranath Tagore (1861-1841) watching a performance of his nritya natya or dance drama: From Public Domain

The translation of different genres of Rabindranath Tagore’s works into English remains unabated till date. The translations of his novels, short stories, poems, non-fiction, and travelogues have been coming out at regular intervals, and multiple translations of some texts by different people, both professional and amateur, justify his popularity among all classes of readers, scholarly or mundane. Interestingly enough, compared to the other genres, drama happens to be a slightly neglected area in the world of Tagore translation and readership.

Throughout his life, Tagore experimented with different forms of plays – allegorical, symbolic, historical, comedies, and a kind of comic and witty plays known as ‘hasyakoutuk’. Again, there are some plays that focus more on dialogue than be dramatic enough to be enacted on stage. Apart from the various forms of plays that Tagore wrote and experimented with in his lifetime, there is another sort of play which does not have any antecedents, where the three aspects of acting, songs and dance have developed into a local form of opera. In plays like Mayar Khela, Shapmochon, Shyama, Chitrangada, Chandalika or Kalmrigoya and Tasher Desh [1](these last two plays of course have prose and songs in the dialogue), Tagore uses dialogue through the use of songs. The power that these plays generate as plays per se can be an interesting area of discussion, but these latter operatic types of plays, except for Bengali speaking readers, are hard to find and be appreciated by a pan-Indian or non-Bengali readership. 

This is where a present set of six very aesthetically produced slim volumes (published in 2024 and 2025) all of them beautifully translated into English by Indrani Haldar, a retired professor of English at Jadavpur University, Kolkata, gains significance. The very first book in this translated series is entitled Bhanusingha Thakurer Padabali [2] and Rabindranath had composed the lyrics as a young writer only sixteen years old under the pseudonym of Bhanusingha Thakur. Dedicated to the memory of his sister-in-law Kadambari Debi who was his one-time playmate and companion, the twenty-one lyrics presented in the book are written in the Vaishnava Padabali tradition initiated by the Maithili poet Vidyapati in the 15th century and which gained impetus in the 16th century in Bengal under the cultural and religious influence of Shree Chaitanya Deva’s revival of Vaishnavism.  Built around the love-legend of Radha and Krishna in both material and mystical forms, these lyrics are composed in brajabuli, (a mixture of Maithili and Bengali and Sanskrit) and the language in which the early padabalis had been written. Later in life, Rabindranath was not enthusiastic about these songs and spoke about them as being somewhat enclosed within the limits of a particular thought-system. The bilingual version of this volume, also becomes the books USP.

Photo Courtesy: Somdatta Mandal

The second book in this series is titled Free Waterfall. It is a translation of Muktodhara. Written in 1922, it is a sombre and singularly focused play, perhaps the most powerful of Rabindranath’s dramatic output. The background of the play is of course the nation-wide Non-Cooperation Movement launched by Mahatma Gandhi and the political backdrop of this can hardly be ignored. This symbolical and allegorical play has two prominent figures namely, Dhanajay Bairagi and the Crown Prince, Abhijit. Despite their appeal to the masses, both are misunderstood and persecuted figures, pursuing their ideals and visions alone and of choice. Both are determined and steadfast in their stand while rejecting violent options. The ideals pursued and values inculcated include a disapproval of machines misused by humans to enhance political power, to dominate the powerless and increase their suffering, and to harm and destroy the forces of nature which shape a beneficient environment. Though the play ends with the tragic death of the prince, as most often in Rabindranath’s creative work, hope, love, courage and compassion are attainable at the end of the dark tunnel.

The third book published in this series is Tasher Desh, titled The Kingdom of Cards. Written in 1933, and dedicating it to Subhas Chandra Bose, while remembering that he had “taken up the sacred task of inspiring new life and soul” of India, Tasher Desh is a complex play resisting any straight-jacketed or single interpretation, thus necessitating a multi-dimensional approach. Tagore’s travels to Europe and the United States in the early 1930s were necessarily reflected in his creative work. It is interesting to surmise that the state-sponsored regimentation that the sensitive poet must have been aware of on his European tour, especially in Nazi Germany and Stalinist Russia, the half-suppressed state of fear prevailing, and the claustrophobic atmosphere stifling creativity, has found expression in this play.  In the play, the Prince, in search of new world, lands up after his shipwreck, in a country where people have been flattened geometrically into mindless cards, unable either to think or act, leave alone create, on their own, a condition of mindless subservience. The play of course ends in a paean to new life, a freedom from fear, a ‘breaking open’ of all closed doors. Tagore therefore stresses the importance of eternal human values which he hopes will return to a world hell-bent on losing them.

Photo Courtesy: Somdatta Mandal

The two dance-dramas Chitrangada and Shyama, though creatively separated by three decades, are the most popular of Tagore’s works, and present his continuous quest for and questioning of the multi-dimensional character of love. Both the women protagonists in these plays are strong characters, outstripping their male counterparts in impact. Chitrangada (1891) an early verse-play, is based on a subsidiary story gleaned from Mahabharata. In the play both Arjun and Chitrangada progress from sensual attraction to a realisation of the innate substantial qualities of love, from romantic obsession to a deeper relationship between lover and beloved. Shyama, on the other hand, has antecedents in a Buddhist tale from the Jatakas. Revised and perfected by Tagore in the final decade of his creative life, the approach is more paradoxical and ambiguous. Though as strong a character as Chitrangada, Shyama is self-centeredly willing, even eager, to compromise basic human values like compassion or sympathy in her sudden all-consuming passion for Bajrasen. According to the translator, the rationale for bringing together these two remarkable plays under a single cover is because in all his explorations into the manifestations and vicissitudes of human love, the poet has been able to emphasise its inherently paradoxical nature.

Balmiki Pratibha (The Genius of Balmiki) and Kalmrigaya (The Fatal Hunt), two early plays by the youthful, newly West-returned Tagore were written as experiments in fusing music with theatre as in the Western operating tradition and the Indian usage of kathakata[3]. They initiated the trail of musical plays which weave themselves into the writer’s creative work though the poet was to admit later, in Jibonsmriti (Reminiscenses), that he was never again to experience as much enthusiasm as he did in writing these two plays. The story in Balmiki Pratibha was culled from the Ramayana, as was Kalmrigaya, though the former play has a more elaborate storyline and involves several ideological constructs, some shared with the latter. Human emotions, like anger or compassion found a more dramatic expression when coupled with music, the poet-dramatist felt. According to the translator, these two musical plays should be considered together for the similarities they reveal in both technical and thematic aspects.

Photo Courtesy: Somdatta Mandal

The sixth and the latest volume in this translation series contains three plays, Mayar Khela, Shapmochan and Chandalika. This trio of plays offer insights into the entire range of Rabindranath Tagore’s creative work at the centre of which rules love, sensual or spiritual, transformational and divine, or of the earth, earthy. The three plays in this anthology, separated from each other by decades, present an epic range of emotions, from desire to sacrifice and compassion, and are a testament to the writer’s analytical and ideological concerns and actually complement each other. Mayar Khela, the earliest of these romantic verse-plays, follows Tagore’s early experiments in fusing music and theatricality. Presenting a multitude of characters, each exhibiting an aspect at variance with the others, they move around in interweaving circles, ranging from calm, sacrificing acceptance to erratic detachment.  In Shapmochan, a clear viewpoint is presented in the emphasis laid on a love that transcends physicality to reach beyond appearances. In the final geetinatya[4], Chandalika, the love of an untouchable woman for the Buddhist monk, Ananda, transforms her entire world. Here Rabindranath depicts not just the impulsive force of love but also its ability to transform and transcend mere physicality.

As mentioned earlier, this series of translations brings fresh light on Tagore’s works, and we expectantly wait for many more such productions in the near future.

[1] Mayar Khela – The Game of Illusion: Shapmochan – The Breaking of a Curse: Kalmrigoya –The Fatal Hunt: Tasher Desh—The Kindom of Cards. Shyama and Chitrangada are named after the protagonists.

[2] Bhanusingha Thakurer Padabali – The verses of Bhanusingha Thakur

[3] Art of religious and mythological storytelling rooted in folklore.

[4] Translates to song-play … what we refer to as dance-dramas too.

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Somdatta Mandal, critic and translator, is a retired Professor of English at Visva-Bharati, Santiniketan, India.

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Categories
Poetry

Nazrul’s Lyrics Mourning Tagore

Ghumiye Geche Shranto Hoea( Spent, He’s Fallen Asleep) was written and composed by Nazrul on the death of his friend, Rabindranath Tagore. Professor Fakrul Alam has translated the lyrics from Bengali.

Tagore… his last days… From Public Domain 
Spent, my song’s bulbuli bird has gone off to sleep
While all of dusk’s fallen flowers look on wretchedly.
Singing at dawn, the bird would make flowers bloom
What prohibitory arrow could have silenced it so now?  
Hair disheveled, a night queen weeps in the forest’s lap.
From tomorrow, alas, flowers will no longer bloom 
Amidst these creeping plants. Whose sad breathing
Can be heard in leaf after leaf? Leaving its empty nest
My song bird too has flown away! No more do words 
 Pile up in my throat as before. No more will anyone
Be lured by the false light here—not even mistakenly!

Click here to listen to the song sung by the famed Feroza Begum.

Born in united Bengal, long before the Partition, Kazi Nazrul Islam (1899-1976) was known as the  Bidrohi Kobi, or “rebel poet”. Nazrul is now regarded as the national poet of Bangladesh though he continues a revered name in the Indian subcontinent. In addition to his prose and poetry, Nazrul wrote about 4000 songs. 

Fakrul Alam is an academic, translator and writer from Bangladesh. He has translated works of Jibonananda Das and Rabindranath Tagore into English and is the recipient of Bangla Academy Literary Award (2012) for translation and SAARC Literary Award (2012).

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Categories
Stories

Her Hyderabad

By Mohul Bhowmick

The procession to mourn on Muharram (Bibi-ka-Alam) travels through the city of Hyderabad. From Public Domain

Hyderabad was not meant to be consumed only on Sundays. Especially when the Bibi-ka-Alam proceeded towards Masjid-e-Ilahi in Chaderghat, with mourners of all hues lamenting their inability to wage war alongside the pious. The elephant on which the howdah was placed murmured its assent before being offered cups of frothy Irani chai. The sidelong glances at the youth besmirched with the blood of a sacrifice heretofore unknown in their lives — and therefore easily bypassed — could not be missed.

She could not grasp, at first, why the chai had to be sweetened with such copious quantities of sugar. Nor could she understand why the students of the fine arts college in Masab Tank had to wrestle with their lives — and a passerby’s conscience — when getting off bus number 49M. She was told much later that they were forced to read The Fountainhead before they could even dream of touching their coursework. Their professor of drawing was no fan of Francisco D’Anconia, lesser still of Dagny Taggart — for reasons he credited to his deficient childhood in the treeless expanses of Rayalaseema — and, quite understandably, Atlas Shrugged was passed over.

She had bumped into an architect of renown, whose primary skill consisted of knowing someone who knew someone who had erected a brutalist coffee shop in west Hyderabad, and who had not heard either of Howard Roark or Ayn Rand. He called himself a modernist and displayed an unnatural interest in Balinese architecture. Spring had come late that year, and she had often found herself wondering what the brutalist coffee shop architect was called, and if she would be able to tell upon seeing it without being told. She seldom questioned her inability to see past charades those days.

But she had questioned her inability to separate facts from fiction, and one warm afternoon, upon finding herself in an auto-rickshaw on the national highway connecting Bowenpally to Suchitra, she had wondered at her own resilience. A fictional flyover, proposed to ease the misery of motorists, seemed comfortable in adding on more to it, and she had struggled to be a mere spectator in such a carnage of dust. Coughing seemed to be an act of participation, and she had denied herself the pleasure. Seamus Heaney often came to her those days — not least because of the parallels she could draw between the ‘troubles’ in Northern Ireland and those in her life — and she was reminded of the anguish of being an innocent bystander.

*

Turning south, her attention was taken up largely by the passion with which the Bibi-ka-Alam journeyed past Purani Haveli, and with a stab of recollection, she was reminded of why the city was home. Such brushes with epiphanies confined her to the immediate past, and whatever largesse Mir Mahbub Ali Khan or Mir Osman Ali Khan had bestowed upon the land, she could not look past the perverse stains of neglect on the walls of the Chowmahalla. The Khilwat Mubarak often wept these days, for want of heirs who truly knew the Deccan, and she had shied away from taking photographs of its compromised state.

She hardly ever turned east except to see Hyderabad play in the Ranji Trophy at the new stadium constructed at enormous expense to the taxpayer. She could not forget the Fateh Maidan as quickly as the newfound bourgeoisie that lived in Sainikpuri had, and it was also why, for sentiments she would not voice out of a fear she could not understand, the IPL[1] had passed her by. Her forebears spoke of ML Jaisimha and Abbas Ali Baig in the same breath (and deemed MAK Pataudi a mere passenger), and she had come to the Gymkhana expecting to see suave men in white. Cricket not played in its true colours had not appealed to her.

But one rainy evening, not long after the murderous summer had drifted away, a friend had spoken wistfully of the bric-a-brac one could conjure on the jumbling avenues of Dilsukh Nagar, and she had not known how to refuse. Soon afterwards, having been caressed by a sickly downpour, they found themselves in Kanchan Bagh (where a vision, as if from a previous life, had roused her to action) and a meal at Hotel Sohail in Malakpet — with the feasible attraction of Barkas and the debonair Chandrayan Gutta, warts and all, lurking close by — had seemed too cheery an enticement to pass up.

*

She had not truly known the city before journeying past the necropolis that was Golkonda. Her grandfather had often sung her lullabies about the ancient riverbed of the ferocious Musi. In moments of unguarded alacrity, she had found herself wishing to see it. Having lost everything but herself in the mêlée that the city had become, she had found enough strength in her lungs to bargain and hail an autorickshaw off the ranks at Basheer Bagh. Thankfully, it had not rained, but she could carefully envision the fresh petrichor wafting north from the exhibition grounds in Nampally.

The driver had turned and twisted, driven on the wrong side of the road and gone past Moazzam Jahi market without paying obeisance, and she could feel the clock tower warning her to steer clear of exigencies to come. The courteous guide, with salt and pepper in his hair and dressed immaculately in a brown kurta at the Salar Jung Museum — where she had detoured after glimpsing the sickly Musi at Naya Pul — had spoken highly of his regard for women, and addressed her throughout as aapa. Of course, she had not gone close enough to smell the liquor under his breath, nor fathom his inexplicable urge to indulge in his favourite pastimes of beating his wife every night and collecting lithographs from the Asaf Jahi era.

Whatever was left of Hyderabad in her veins promised to wash away in the floods that had in the past reminded the Musi of its penurious state in 1908, or the spate it had reached in 1578, when Muhammad Quli Qutb Shah had worried endlessly about the well-being of Bhagmati. Such a Hyderabad did not exist for her anymore, and in her dreams, she recounted only the rapine and the arson and the pillage that Julius Caesar had expressly forbidden, and of which Raja Singh and Akbaruddin Owaisi were proud inheritors. Just like Rome, Hyderabad had been an idea, an idea worth fighting for, but she found herself disabused of any such notions on her midnight rambles to Gachibowli.

The thought of the Cyber Towers existing in a city where the Arts College proliferated disgusted her; where men such as those who had erected the Deloitte Towers (and Trump Avenue) existed, she could not. Her views on perfection were not mixed — she wanted the best or nothing at all — and to breathe in the same air where the dead architects of the Paigah Tombs and the Falaknuma shared space with real estate barons from Kokapet seemed sinful.

The government was involved too, hoping to pocket large parcels of Raidurg, and by then, she did not find it difficult to contemplate suicide on her way home. Only a hot cup of frothy Irani chai from Café Green Corner — going to Café Niloufer may have been the final straw — could calm her down before she mustered the courage to knock on her door, and open it to come face-to-face with herself. Did she need to protect Hyderabad from men, or did men need to be protected from Hyderabad? No. The answer was simple. She had to forget Hyderabad.

*

When she could afford the luxury of thinking about Hyderabad at all these days, she imagined herself turning west and staring at the last Hyderabadi across the Pacific, daring him to blink.

[1] Indian Premier league – cricket

Mohul Bhowmick is a national-level cricketer, sports journalist, poet, essayist and travel writer from Hyderabad, India. He has published five collections of poems and one travelogue so far. His latest book, The Past Is Another Country, came out in 2025. More of his work can be discovered on his website: www.mohulbhowmick.com.

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Categories
Poetry

Reflections on Nature by Ron Pickett

From Public Domain 
SUNSET LIGHTS

The light reflects from the bronze-tinted windows.
The walls are bright from the reflection.
The shadows from the palm fronds 
Lace the wall like sabers. 
An elderly couple trips along the sidewalk.
Bent over from the years.
Do they know they are in the spotlight?
The light source is hidden.
The light moves unheard, unfelt, unnoticed.
It quickens as the sunset nears.
I can see it move!
The sun sets – the reflections fade.
The lights come on and brighten the walls.
They are yellow, not bronze. 
Harsh, not mellow.
And the world once again shows it is round.

SPIDER WEB

The silver thread glistens in the early morning sun.
The light breeze catches the silk.
The glimmer flashes smoothly.
How did it get here?
Some small spider?
The plan for an elaborate, ensnaring web,
Attached to the limb of a tree, 
Strung across a wide gap.
A rider on the wind
Joins strands for strength.
Silk shines in the sunshine
For my marvel and delight.
From Public Domain

Ron Pickett is a retired naval aviator. His 90-plus articles have appeared in various publications. He has published five books: Perfect Crimes – I Got Away With It, Discovering Roots, Getting Published, 60 Odd Short Stories, and Empaths. Ron has had his poems published in Scarlet Leaf, Borderless Journal, and other periodicals. 

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Categories
Musings

What the Stars Kept Secret

By  Subramaniam Cheemalapati

My grandfather never laughed loudly. He always let out a quiet giggle, mouth slightly open, his breath coming out in bursts. He was sincere in his smile and laughs. I remember that laugh more than almost anything else about him. More than his words, more than his stories, sometimes even more than his face. It was the laugh of a man who had made his peace with the world, who trusted it completely.

He trusted God the same way.

There was something else about him. Something nobody fully understood. Something he never explained. Not to my father, not to anyone in the family, and certainly not to me, a young schoolboy visiting from Jamshedpur every six months, more interested in his stories than in the reason he had left Mysore.

My grandfather had earlier worked in the Royal Court of the Wadiyars of Mysore. The Wadiyar court was one of the most cultured, refined establishments in all of India. A world of scholarship, music, art, and power. My grandfather moved in that world. He had a position there, proximity to something grand. And then, at some point in the early part of the last century, he left, quietly and completely.

He returned to Munganda, a small village in East Godavari, Andhra Pradesh, that appeared to exist slightly outside of time. He never went back. He bought a farm in the village. Grew rice. Settled into village life as though the court had never happened. As though Mysore were a dream he had quietly decided to stop having.

No one knows why he left.

He never said. He felt no need to explain. He had simply followed the wind, and the wind had brought him home. That was the part I could never name.

Every six months, I would travel from Jamshedpur to Munganda, crossing the distance between India’s two worlds – North and South. My grandfather would be waiting at the railway station. Within hours, we would ride together to the market, buying potatoes, onions, spinach, dal, and groceries, and then, go as always, to the Ganapati Temple nearby.

The temple was not magnificent. We would sit in a corner, hands folded, eyes closed, lips trembling quietly as we recited the shlokas[1]. I never understood them.

Around us, other devotees sat in the same silent trance. Couples, elders, young mothers. All of them somewhere between this world and another.

My grandfather prayed for everyone. Not just for us. Sarve Janah Sukhino Bhavantu. May all people be happy. That was his ask. Every day. Every week. Until the time he died.

A man who had prayed in the royal court now prayed in a modest village temple. He seemed more at peace here. More himself. As though the grandeur had been a detour. Simplicity was always the destination.

I did not fully understand it then. I was unfamiliar with temple rituals and prayers. I went along with him. I sat. And something impacted me — that I would only recognise much later.

At night, back in the village, he would tell me stories, Panchatantra, Vikram Betal[2], tales of clever monkeys and wiser kings.

Munganda had that quality of being a place where age-old stories felt recent. You could almost believe the sages had only just left. The dust on the path still seemed to carry their footprints. My grandfather sat in that world completely naturally. He belonged to it. For those visits every six months, so did I. The visits were truly memorable.

He had a way of talking about God. It was always matter-of-fact, almost cheerful, delivered with that gentle giggle. As though the divine were simply an old friend he knew well. “Gods have bigger eyes all around us,” he told me once, on one of those evenings. “We cannot see them. They can see all our actions, like an eye in the sky. Perhaps those stars are our Gods.”

The words stuck me deeply.

One night, while lying on the verandah on the floor mat, I woke up suddenly. There were no street lights, due to a power cut. I looked up at the sky full of stars. They were extraordinary, scattered across the vast expanse of the sky. I looked around, and the stars shone. I could feel my grandfather’s words. The stars looked down upon me.

I wonder sometimes whether he looked at those same stars and saw something he recognised from another life, whether the eye in the sky watched him in the Wadiyar Court. Perhaps he made his quiet decision to leave and return to this village, this farm, and this temple, and said nothing because nothing needed to be said. Because he already knew the reason. Time went by. My grandfather passed away. The village remained. The temple remained. The farm remained. The voice which had explained the stars to me was gone. His secret went with him, buried well beneath the Munganda farmlands, below a sky full of watching stars, within God’s domain.

Then the drifting began, slowly at first, almost without my noticing.

I drifted far from Munganda into cities, apartments, deadlines, airports, and a world of satellites and search engines. The questions my grandfather answered with a giggle and a glance at the sky seemed to require more complicated responses.

Somewhere along the way, I stopped looking up.

I moved between belief and uncertainty, between the temple and the rational mind, not always knowing which direction I was heading. Sometimes I didn’t care.  

Then one ordinary night, something happened.

It was two in the morning. Unable to sleep, I stood by a window and looked at the stars.

And suddenly, I felt watched. Not by a person. Not by anything I could name. Just a strange awareness that I was not alone beneath that sky. I wasn’t afraid. The way the sky spread across the horizon, it appeared very large, and I was too small.

Then there is this feeling of the unknown out there. In the darkness of the sky, I feel it sees you. It has always seen you. Like a satellite passing overhead, patient, all-encompassing, recording nothing, judging nothing, simply present.

“Like an eye in the sky.” My grandfather had said decades ago, pointing at stars.

I felt the words, standing in the modern world, thinking: this is what he meant. That was when I grasped what he really meant, without ever going in circles for years.

My grandfather’s secret wasn’t meant to be a secret at all. He had left the Royal court carrying a knowledge: that peace does not live in grand corridors.

What I found in my Munganda travels and time with my grandfather was that peace lives in smaller places: a village temple, folded hands, rice fields at dusk, stories told to grandchildren below a sky full of stars, relationships within the family.

He just didn’t say the reason. He knew his reasons.

My relationship with God has changed. I am no longer superstitious. I do not bargain with the divine. What I have instead is a trust that things will work out. Not magically. Not without effort or pain. If you are honest, if you have not harmed others, if you have moved through the world with some decency, the cycle turns in your favour. Paths are formed for your navigation. The destination appears closer. Life becomes what you expected.

I think of it now as wind. You cannot see wind. You cannot hold it or command it. But if you are willing to flow with it, it will carry you, and share your destination with you, as though it always knew where you were going.

My grandfather knew this. He left a royal court and carried the reason with him. He grew rice, told stories, pointed at the stars, and giggled gently, mouth wide open, completely sincere.

Perhaps the stars knew why he came back all along. They kept their silence.

They did not tell us.

They never told us.

[1] Hymn or religious chant

[2] Stories about a king (Vikram) and a demon(Betal) penned in the 11th-century by Somdev Bhatta

Subramaniam Cheemalapati is a writer based in Mysore. His work explores memory, family, faith, caregiving, and place. He is working on a memoir, a literary novel, and personal essays.

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Click here to access Wild Winds: The Borderless Anthology of Poems

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Categories
Poetry

Outside the Gate by John Swain

Columns of Riez (from a 1st century AD Roman Temple in Riez, France). Photo Courtesy: JohnSwain
OUTSIDE THE GATE 

Outside the unsealed gate,
you harvest the vine rows
and pour offering,
the sky spirals like a ram’s horn,
the dry hillside ignites
like a javelin.
We map black sunlight
on parchment
for the dedication of a well.
The wine refreshes our lips
parted by sun
and the smoke of rosemary.

John Swain lives in Le Perreux-sur-Marne, France.  His most recent chapbook, The Daymark, was published by the Origami Poems Project.

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Categories
Conversation

Overland to India with an American Hippie Named Ed: An Interview with Lily West

By Suzanne Kamata

Lily West in front of Mount Fuji
Photographs provided by Suzanne Kamata

In Lily West’s travel memoir West goes East she recounts venturing from her native England overland toward India in the early 1970s with an impulsive American named Ed, a pro-Palestine fellow hippie whom she meets en route, on a shoestring budget. With the brazenness that comes with youth, they become entwined with all sorts of shady characters, finding themselves the guest of a charming conman in Amman, and being mistakenly deposited in a brothel in Cairo. Among other adventures, they rescue a polar bear from heat stroke in a zoo in Khartoum, are arrested twice in Egypt (and not for climbing to the top of a pyramid, which they do), and find themselves spectators at a public hanging in Iraq.

Many of the places they visited, such as the West Bank, Sudan and Afghanistan, are even less accessible now. West, by the way, is one of the few people who have traveled to every country on earth recognised by the UN. Although she made these travels as a man, she now lives in Japan as a woman. This award-winning book is a wild ride into the treacherous terrain of a bygone era. Lily generously agreed to answer a few questions.

Suzanne Kamata: First of all, congratulations on launching this book into the world! It has had a very positive reception, including an award for NomadMania Best Travel Book 2024. In the introduction you write that you hadn’t intended to write a book about traveling with your friend Ed, and that the idea came to you decades later. Can you tell us about the writing process? Also, how did you manage to recreate the scenes so vividly?

Lily West: I had often been urged to write a book, but never found the time or energy to do so. Then a friend introduced me to a publishing agent from English Agency Japan, who on hearing some of my travel stories, begged me to write a sample chapter which I eventually did. Then he demanded another and another until somehow after a year the book was finished. I guess the scenes in “West goes East” had remained vivid in my memory, because I had had some fifty years to remember them.

SK: Could you tell us a bit about the road to publication?

LW: The road to actual publication was a long one. My agent took six years only to come up with two concrete offers from publishers. Lots of offers that turned out to be pie in the sky though! I rejected both, the one because they wanted to edit the book down to half its size, the other because they wanted the chapter about Israel and all mention of Palestine removed. No! So, the manuscript continued to sit in my computer. Then Harry Mitsidis, the founder of the NomadMania extreme travel group, and arguably the world’s most travelled man, came over to Japan to verify that I really had been to the 193 UN member countries and thus was qualified to join the group. He was amazed that I was so easy to verify. Luckily, I had sent a postcard to my parents from every country I had been to. And my parents had kept them all! So, we became friends; I mentioned to him that I had written a book, and he asked me to send him a couple of chapters. He was so impressed that he said he would write a foreword and get the book published on Amazon. (This was technically beyond my ability!)

But he made it a condition that I include an epilogue about Lily’s much harder and longer journey, the journey to be accepted as the woman I knew I was. To be honest, I wasn’t very keen on this, because nowhere in the travel book do I mention or hint that I am a “transgender” woman. In fact, in 1972, the year the events in the book happened, it was still my Big Secret, something which could never be divulged to anyone, so I can understand its absence. However, as requested, I wrote the epilogue, which I have heard has caused some readers to cry. Naturally, Harry also wanted Lily West to be credited on the cover as the author, which was fair, because Lily had written the book!   

SK: What was the first foreign country you ever visited? What activated your wanderlust?

LW: Well, I was brought up in England, but my mother was German, so we went there most summers. But I think you mean the first country visited by myself. I’ll give you two. I HATED the cruelty of school so much that at 17, I ran away and hitchhiked to Madrid which improved my Spanish enormously. Then that summer the local Education Committee paid for me to spend three months in the Soviet Union studying Russian.
My German grandfather collected stamps, interesting enough, but what fascinated me were the names of the countries. Not just looking at the exotic names, I knew I wanted to go and actually see them! So, after I graduated, I said goodbye to England and set off on my second overland trip to India, as described in West goes East, but this time with no intention of returning.     

SK: Early on in the book it becomes clear that Ed has the potential to get into trouble. You write that you were unlikely traveling companions, with very different personalities, and yet you stuck together. Was there any point in your travels that you at least considered going your own way?

LW: Yes, in Baghdad over the Donkey Boy incident! I was so angry with him! But we had gone through so much together that it would have been difficult to split up. Of course, I knew we would part in Delhi, and I would be going off on my own, which eventually landed me in Japan. (After I had been there just under a year, Ed arrived with his wife and son.)

SK: What does it mean to you to be a UN master (one who has visited all 193 countries recognised by the United Nations)?

LW: The end of one lifelong journey! This April, I took part in the largest gathering of UN Masters ever. 64 of us in Azerbaijan! Some had taken considerably less time than the 49 years I had taken, but Harry Mitsidis explained that many more people had been in space or climbed Everest than had visited every country in the world, so we had achieved something very special. Now I do appreciate meeting people from every country and know I can chat about their homeland. 2016 was a significant year for me, as that was when I finally visited No.193, Equatorial Guinea. I was very happy that I had managed this, but to put things into context, something more meaningful for me happened two months later when I was invited to join a 500-strong group of foreign women in Japan. Actually, that was more important for me!  

SK: You’ve visited every country in the world recognised by the United Nations, but some have changed greatly since you first visited them. Are there any such countries that you would like to return to? And why/why not?

LW: There are some countries I don’t want to return to, because war has changed them almost irreparably. It would be too sad to see Syria, Iraq, Palestine, or Afghanistan. Or for that matter my two visits to Israel sufficed for me to see what this country was like. Whereas others such as Vietnam, Cambodia, Uzbekistan or Peru have become too touristed and I would rather remember them as they were. I visited Africa 30 times, but on my final visit in 2017, I survived a bad car accident in the Comoro Islands, in which my head broke the windscreen. Surely the Gods were telling me that’s enough!

SK: What is Ed up to now? Has he read the book? If so, what was his response?

LW: Sorry to say that Ed passed away suddenly in 2022. Yes, he had read the book at the insistence of my agent. I knew he would not be happy, even though his full name and where he came from are never mentioned. He wanted all reference and memories of his hippie past erased. For instance, he destroyed all the photos he had taken as well as his diaries. He never told his wife about my book; in fact, she only learned of it from me after his death. She bought the book, read it and then paid me the biggest compliment anyone ever has regarding West goes East: “Thank you so much, Lily. You brought Ed back to life!”

SK: You mention in your epilogue that female Japanese students responded to you differently as a woman; “less daunting,” you wrote. Have you noticed any difference in how you are treated when traveling as a woman versus traveling as a man?

LW: Yes and no. Generally, I find people, especially women, are kinder and more friendly to Lily. Of course, it’s always easier to talk to someone of your own gender. Also, I’m more outgoing and confident in myself as a fellow woman in the company of other women.

But like any other woman, I find myself much more on my guard, while not being paranoid about men, just more watchful in their presence. Luckily, Japan is safer for women than let’s say the UK or the US, but as a woman, I can’t take that personal safety for granted as I would if I were a man.

SK: I realise that this is a book about your travels with Ed, but you drop tantalizing hints about other episodes in your travels. For example, in the epilogue, you write that you and your Japanese partner were taken hostage on a trip to the Central African Republic. What???? Could you share a bit about that?

LW: Very long story from 1996. Fifteen of us were on an overland truck going from East Africa to West Africa. We had budgeted 10 days to go through Congo, but the “roads” were that awful, little but bog holes and mud, that it took us 56 days. During which time three passengers died: snakebite, malaria and cut to pieces by our own tyre chains. However, we felt lucky it had not been more!

Within two weeks, there were no more shops and as cook, I had to go into the villages and exchange stuff for food. Luckily, I found they wanted empty bottles in which to store the poison they used for hunting. I was the cook, but I wouldn’t use meat because I am a vegetarian. One evening, the two Australians who did most of the digging came back from a village with some meat, which they barbecued. A couple of days later, we ran into the first Westerner we had seen, a Belgian in the lumber business. He invited us to eat with him. One of the Australians started to tell him about the meat they had had. The Belgian asked where the village was, then he raised his and asked “Did it have fur?” No. “Did it have a hoof?” No. “I think you ate a baby!” One Australian just vomited, but the other said: “Tasted OK!”

And so, in such a dilapidated state, we finally reached the ferry over the Congo River to Bangui in the Central African Republic. By this time, we were down to 9 or 10 functioning members, for this didn’t really include a French Canadian, our only native French speaker. But he had lost his mind, and would never speak to anyone again during the rest of the trip. So that left me as the only actual French speaker. Anyway, we were at last on the ferry, chattering away about which hotel in Bangui we were going to stay in and really excited about having a shower as opposed to bathing in rivers with crocodiles and snakes.

We parked our truck on some waste ground by the river and I went exploring. The town of Bangui seemed eerily quiet as I found my way to the Novotel. Entering the hotel, I knew all was far from well when I saw a cloud of flies buzzing around the dead man at the check-in desk. Back at the truck, I told the others about the hotel and that we had better leave Bangui first thing in the morning. Everyone agreed, but at about 4 o’clock in the morning, soldiers arrived and started to knock down our tents and force us on to our truck. Those who argued or were too slow were jabbed with their rifles.

So off we went with two armed soldiers on the truck to guard us, but where were they taking us? Back to Congo or somewhere to shoot us?

We hastily formed an escape plan. At a given signal, the two hefty Australian diggers knocked the soldiers to the floor and stood on their guns, while the driver drove like mad overtaking the accompanying jeeps. I had found where the US Embassy was and it was there we headed. All other embassies were closed. We had one American in our group, so we figured that was our best chance. At five o’clock in the morning, our English driver smashed into the gates of the US Embassy at full speed. But the gates were so sturdily made that they did not give way!

In the shock, the soldiers recovered their guns and were screaming “Tirez-le!”, (Shoot him!). The driver got out of his cab window, flung himself into the embassy grounds and hid behind a wall. The soldiers opened fire and lights came on the embassy. They forced the co-driver to turn round and we were taken to a large building where we were all herded into an underground cell at gunpoint. To make matters worse, we could hear the screams of someone being tortured.

At noon, our driver arrived accompanied by personnel from the US Embassy and the Central African Republic Army as well as government officials. Slowly I pieced things together.

The soldiers who had captured us had taken part in a failed coup d’etat and now needed us as human shields to get past the checkpoints and out of Bangui. A deal was struck. They would take us 700km to the Cameroon border where they would set us free. Everyone shook hands and we set off. It took several days to drive, for we had to stop along the way many times as the soldiers constantly tried to intimidate us. Once they lined us up firing-squad style, but shot over our heads. Their idea of a joke, I guess.

However, after 500km, we reached the town of Bouar, which was rebel-held territory, so they felt safe and saw no reason to release us. They kept us in the camp, under guard with no indication as to what might be our fate. After ten days or so, I determined to try to find a way to get out of this camp. Most of the others seemed to sunk into despondency or were just too sick to move.

There were 30 soldiers holding us and I tried reaching out to those who seemed a bit more friendly. I persuaded two of them that we were running out of food, so they took me into the market. The next day, I asked them to take me in again, this time with Takako, my partner. Then while they were drinking beer in a bar, she and I ran for it to another bar which I had spotted the day before.

Were there any foreigners in Bouar, I asked. Yes, there were two and someone offered to take us to their house. The two foreigners turned out to be French Jehovah’s Witness missionaries! By this time, I would have joined! And as I hoped, they had a radio. It was hidden under the floorboards and they let me use it to contact the US Embassy. “You still there”, was the surprised response. “We’ll get you out in the morning,” they promised.

Very early in the morning, a helicopter landed and after more bargaining, the rebels finally let us drive to the Cameroon border. We crossed the border and those of us who could still walk were in the very first bar on the Cameroon side celebrating. Suddenly, in walked the rebel soldiers still with their guns! Oh, no, surely not, I almost exclaimed! Then, the two I had befriended came up to me and asked me to translate. “Don’t worry! We’re so glad we didn’t have to shoot you and would like to buy a beer for you all.” I answered: “We’re also very glad you didn’t shoot us!” To general laughter, everyone raised their beer bottles: “Salut!”

Three days later we arrived in Yaounde, the capital of Cameroon. With our driver, I went to the British Embassy to report the three deaths, all Commonwealth citizens. The Ambassador listened as we told our story.

Then he stood up and shook our hands: “Jolly good show, chaps! Let me get you a drink!” The brandy was welcome.

Takako and I were able to contact our families for the first time and reassure them that we were not dead as they feared. We flew to Europe from Cameroon and then on to Japan, arriving three months late. Astonishingly, I was able to keep my job. While I know I went to Africa for adventure, sometimes you can get more adventure than you bargained for!

SK: Wow! What a harrowing experience! Thanks for sharing that! Are there any other travel memoirs or travel writers that you admire and would recommend?

LW: The Roads To Sata by Alan Booth, In Patagonia by Bruce Chatwin, An African in Greenland by Tete-Michel Kpomassie.

SK: What’s next? Will there be another book?

LW: I could write another book, yes, but I doubt that I am able to write another book that would be as good as this one. I feel that this is my masterpiece. Every time I look through it, I think, wow, I wrote this! Many travel books nowadays have the author writing about doing many different trips over the years, one chapter per country. I certainly could do one of those too, but I, and others, think that a major strength of West goes East is that it is a story of one continuous journey rather than many short ones. It describes eight months of travelling overland from Syria to India via Afghanistan in 1972, in a world that no sadly longer exists and the people we met along the way, both locals from those countries and other Westerners.

SK: Thank you so much! I, for one, am glad you got this book out into the world.

Lily West and her Japanese students. Photo provided by Suzanne Kamata.

Suzanne Kamata was born and raised in Grand Haven, Michigan. She now lives in Japan with her husband and two children. Her short stories, essays, articles and book reviews have appeared in over 100 publications. Her work has been nominated for the Pushcart Prize five times, and received a Special Mention in 2006. She is also a two-time winner of the All Nippon Airways/Wingspan Fiction Contest, winner of the Paris Book Festival, and winner of a SCBWI Magazine Merit Award.

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Categories
Poetry

Six Animal Poems by Maithreyi Karnoor

From Public Domain 
1.Life Imitates Art Class

The pigeon net in the balcony of the high-rise 
cuts up the view in neat little squares
as if arranging the urban landscape 
for a scale drawing of modern life. 
Life and art chase each other like a dog its tail.  
And sometimes, they catch. 


 2.A Garnishing of Cats 
An old sofa thrown out 
of house and home 
like an inanimate black sheep 
is ripped for your pleasure 
by a garnishing of cats
in varying states of yawn or stretch.
Wispy rainless clouds showing 
through the jagged cityscape
as a passing thought 
summarise the world
as a problem that makes one 
care too much. 


 3.A Dog Who Looks Like a Person Who Looks Like a Dog

A dog who looks like a person 
who looks like a dog
must only try half as hard as a dog
who looks like a person 
who doesn’t look like a dog.

Synchronising for loyalty is a lopsided test.
It is unjust and unequal.

A dog must fight to overthrow 
the oppressive system
of the hegemony of lookalike affiliations.

A dog must walk 
– no, not now! It’s rhetorical. Sit! – 
with his head held high 
and not bend down to sniff 
every scent of domination.

A dog must turn three times
– no, make it four for good measure – 
to flatten the earth of human expectation
before he sits – no, not now. Get up!

Ok, go get the ball, I’ll get the leash. 
Don’t jump! Stay. Good boy. 

   
 4.Flight and Less Bird

The dog killed the turkey
not for hunger or for sport,
but because it failed to fear him.
When admonished for this uncalled-for murder,
he laid down the feathered carcass 
as offering of appeasement 
to the vegetarian farmer 
and went off to sun himself among the alphonsos.  
The man promptly buried the bird
and resolved to keep only chickens
to rid his cows of ticks.
They would squawk and scatter
and flee from the dog dutifully.


 5.Sealed 

Dear diary, I saw a seal today in the northern brine 
of subjective directions which will be too cold 
for me in every season. 
At first, I thought it was a drowning 
dog and was surprised by the lack 
of alarm on the beach – intrigued even
by the delighted smiles.
The revelation came as a clapping child. 
Ong ong ong as he imitated Sea World barks
I felt a homograph of the animal bobbing on the waves 
observing the observers with uncertain 
humour; mine matched my embarrassment, 
which I held closed with false familiarity 
– sealed it in, if you’d pardon the obvious – 
only to tell it to an unused page like a private joke. 
Dear seal, I saw a diary today. 
 

 6.A Short Story 

A gull came to a foot of where I sat on a picnic bench 
that had been moved overnight from its original spot 
under the oak tree to a more sunny part of the field. 
I was warmer here but grimaced nonetheless 
to show my displeasure at the change. 
The gull wasn’t disappointed that I had no food.
It sat down like a roosting hen and I told it a story
of my country where there were no gulls.
From Public Domain

Maithreyi Karnoor is an author and poet, most recently of the short story collection Gooday Nagar, and the Kannada novel Hettavara Neralu. Her debut poetry collection is Skinny Dipping in Tiger Country.

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Categories
Excerpt

The Sunday Book Bazaar at Daryaganj

Title: The Sunday Book Bazaar: Daryaganj and the Making of a Reading Public in Delhi 

Author: Kanupriya Dhingra

Publisher: Speaking Tiger Books

PROLOGUE

“Faiz Nahar Jaari Hai”

It is six in the morning in Old Delhi. A footpath that bends into an L has already begun its weekly transformation. A bazaar assembles near Delhi Gate, out of almost nothing. Cardboard and iron boxes arrive—carried, wheeled, hauled from nearby godowns in auto-rickshaws—and are set down along the footpath with the precision of long habit. Tambu and tarred canvas sheets follow, spread across the designated six-by-four-foot patches of ground that each seller has claimed, in practice if not always in law, over years and sometimes decades of Sunday repetition. Books emerge: stacked, sorted, and arranged by some private logic visible only to those who have done this a thousand times before. By the time the first chai of the morning arrives at the stall, carried in a small paper cup from the nearby chai-wallah, the bazaar has already begun to announce itself. By nine, it is a different place entirely.

This is Daryaganj Sunday Patri Kitab Bazaar: a bazaar of books, and only books. And this—this weekly conjuring, this seemingly serendipitous Sunday ritual—is what this book is about.

Every Sunday morning, the same stretch of pavement sheds its weekday skin. By mid-morning, the pavement fills entirely. Pedestrians who had no intention of stopping find themselves stopped by a spine, a title, a cover half-remembered from childhood. A student crouches over a pile of guidebooks, cross-checking prices on her phone. Two men argue cheerfully over a pulp fiction title. A child drags her father toward a stack of comics. The sellers watch patiently. They know that browsing is not wasting time. It is, in fact, the whole point.

What makes this bazaar remarkable is not only what it sells but what it refuses to be. It has no fixed address in the way a bookshop does, no permanent threshold, no air-conditioning, no MRP sticker that goes unchallenged. Every week, it must be built from scratch, for the crowd that somehow always finds its way back. There is nothing accidental about this. Daryaganj Sunday Patri Kitab Bazaar has survived municipal raids, court orders, evictions, relocations, and sixty years of official indifference. It has outlasted the shops behind it, the cinema halls that frame it, and every prediction of its disappearance. It keeps returning, as things in Delhi tend to do, in a slightly different form but with the same insistence.

In the mid-fourteenth century, sixteen years before he became the Sultan of Delhi, Firoz Shah Tughlaq undertook a grand endeavour: the construction of the Faiz Nahar, a seventy-five-mile canal created with the noble intention of bringing welfare to the people. Over time, the canal evolved under the watchful eye of Shah Jahan, stretching further and transforming the landscape around it. Its banks were adorned with lush neem and peepul trees; its waters flowed through the heart of Chandni Chowk, with one branch entering the majestic Red Fort as part of the Nahar-e-Bahisht. The other arm, known as Nahar Saadat Khan, meandered through the bustling streets of Daryaganj before merging with Jamuna, the river Yamuna. Along this vibrant waterway, a lively array of shops flourished, from jewellers and fruit sellers to sweet makers and fabric merchants, creating a corridor of commerce and conversation.

With time, however, the canal fell into disrepair. Hope was rekindled in 1820, when Sir David Ochterlony initiated its restoration. Poet Shah Nasir immortalised the event in verse, celebrating Ochterlony—affectionately referred to as ‘Looni Akhtar’—and the canal’s revival. For the people of Delhi, the return of the Faiz Nahar was more than an engineering triumph; it restored an old rhythm, reaffirming the city’s enduring bond with its waterways.

In the enchanting tales of Sangin Beg’s Sair-ul-Manazil, we encounter vivid scenes of Shahjahanabad and its many moods. His walks lead him to the joyous sight of the Faiz Nahar, inspiring the delightful refrain, ‘Faiz nahar jaari hai’. Faiz canal persists.

Centuries later, in modern Delhi, the spirit of the Faiz Nahar continues—not through water, but through the steady, determined passage of books that animates the streets of Daryaganj every Sunday.

Delhi endures by outgrowing versions of itself. What disappears returns in altered form, what is uprooted finds another ground, and what seems final rarely is. Here, destruction is never quite the end, and reconstruction never a clean beginning. In this ongoing conversation between erasure and perseverance, Old Delhi’s Sunday Book Bazaar has carved out its own fragile space. Its history is folded into the city’s larger habit of rebuilding what has been displaced. Daryaganj Sunday Book Market is not an exception to Delhi’s rhythms but a continuation of them—a marketplace that survives by starting over every Sunday.

My own journey into this parallel world began out of necessity and slowly transformed into something else entirely. I arrived as a researcher and became an accidental shauqeen buyer, lingering over pavement piles, returning week after week, slowly forming bonds with sellers who had long mastered the art of reading their readers. Through these chaotic streets and animated exchanges, I discovered the heart of Delhi’s readership. In their company, I began to understand how this city continues to breathe through its stories, how the joy of encountering books persists, even in the most uncertain times.

Faiz Nahar is gone. But every Sunday in Daryaganj, something of it still persists.

Extracted from The Sunday Book Bazaar: Daryaganj and the Making of a Reading Public in Delhi by Kanupriya Dhingra. Published by Speaking Tiger Books.

About the Book

Every Sunday, in the heart of Old Delhi, a footpath became a bookshop.

For decades, the Daryaganj Sunday Book Bazaar drew students, collectors, families, tourists and lifelong shauqeen to its pavement piles: textbooks, comics, rare editions, pirated bestsellers, forgotten magazines, discarded libraries, and books that seemed to find their readers by accident. Built by migrant booksellers, sustained by bargain-hunters and bibliophiles, and shaped by the rhythms of the street, the bazaar became one of Delhi’s most beloved cultural institutions.

In The Sunday Book Bazaar, Kanupriya Dhingra traces the life of this remarkable market—from its roots in the book cultures of Shahjahanabad and Daryaganj to its rise as a second-hand book paradise, and from its legal battles and evictions to its relocation in Mahila Haat.

Combining urban history, fieldwork, memoir and literary affection, she follows the books, booksellers and readers who made the bazaar a parallel world of print: informal, unpredictable, deeply democratic, and impossible to replace.

At once urban history, ethnography, memoir, and a love letter to second-hand books, The Sunday Book Bazaar asks what makes a market more than a place of commerce. Who gets to read? Who gets to sell? Who gets to occupy public space? And what does a city lose when it tidies away the unruly, democratic spaces where its readers first learn to browse, bargain, linger and belong?

About the Author

Dr Kanupriya Dhingra researches book history, print cultures, oral history, and urban studies, with a special focus on Delhi’s parallel book markets. Her doctoral work at SOAS, University of London, supported by the Felix Scholarship and the SOAS Fieldwork Grant, examined Daryaganj’s book culture through extensive interviews with booksellers and readers. She has written for Comparative Critical Studies, The Caravan, Seminar, Scroll, and Himal SouthAsian, and has spoken at institutions including Oxford, the British Library, Jadavpur University, Jamia Millia Islamia, and the University of Delhi. She also writes and translates poetry and fiction from Hindi, Punjabi, and Urdu.

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Categories
Poetry

Verge of Extinction

By Snigdha Agrawal

From Public Domain 
The brochures still promise penguins by the score, 
lined up in black jackets along icy shores.

Tourists book expeditions -- cameras mounted on tripods, 
Expectant of capturing that perfect Kodak shot. 

But glaciers have been shrinking, the ice has lost its lure; 
The planet's running on a ‘grab whatever’s deemed yours’.

The penguins hurriedly meet on a rapidly melting floe: 
"Have humans read the warnings?" Well, obviously not.

And somewhere, the ‘biggies’ secretively draw blueprints
Calculating profits from Antarctica’s rich oil fields.

Then, in all righteousness, environmentalists meet;
Discuss how best to right the wrongs.

It's a slow and solemn warning to a world filled with greed;
When penguins will be depicted on postcards as ‘had been’.

The penguins, if any remain, may waddle by and grin: 
"Thank you for your concern, but it’s too late to recycle us in!"

Snigdha Agrawal (née Banerjee) is the author of five books and a lifelong lover of words, writing across genres. Based in Bangalore, writing and travelling continue to remain her lifelong passions.

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