I have absorbed more about life from tenants than teachers. The lessons were practical and harsh – involving critical issues that challenged my problem-solving skills.
I did not know what to do when a tenant hired a pack of goons who climbed our boundary wall with hammers to hone their demolition skills. I stood near the verandah and witnessed the post-dinner horrific sight of cracking up the newly-constructed brick wall. When I wanted to know the reason, one burly shadow approached me with his face half-covered with a towel and explained the encroachment had a mission: construction of a club. I identified the man from his hoarse voice – a tenant who sold cattle fodder and ran a transport business. I did not wish to have any truck with him as I feared he could get me bumped off on any main road or highway anytime. Those freak accidents to seek revenge that get reported but never get solved as murders.
I was angry at his audacity. But I could not hurl expletives to vent my anger – not even in my mother-tongue. His agile team had tools to conduct any lethal operation, chop off my tongue in the medieval style of torture, and feed it to the stray dogs barking at the full moon. While I was still trying to persuade him politely to suspend the act of vandalism, he was unwilling to cave in. What caved in and collapsed like a pack of cards in front of my blood-red eyes was my red brick wall. He threw an open challenge, egging me to approach the police for succour.
I rushed to the nearest police station in my cosy nightwear, with full faith in the rule of law. Furious to hear my complaint, the cop asked me to get into the police van with great respect. We reached the spot in five minutes, with a clear intent of swinging into rapid action and throwing those scoundrels out by firing gunshots in the air. The burly tenant emerged from a deserted lane and blocked our path, and then escorted the officer aside for a briefing session near a paan shop. The cop returned thoroughly brainwashed and comforted me, urging me to settle the dispute through mutual understanding with the local people and politicians. It was a blatant act of trespassing and he dismissed it as a dispute.
I was shocked to hear his advice. As political approval was with the tenant, the cop decided to stay out of the messy situation. It was my first brush with political power – earlier seen only in Bollywood films where leaders control the men in uniform for vendetta.
The next day was an eye-opener of sorts as the tenant had grabbed the vacant land by erecting a makeshift structure with bamboo, placing a king-size carrom board with a bulb lighting it up with electricity hooked from the nearest pole. His henchmen drank liquor, played loud music, and lungi-danced to celebrate their big win. When I met that tenant again, he took me to the local leader for a meeting. It was my first encounter with the maverick leader who pretended to hear impartially and then urged me to accept the valid demands of the tenant. It was clear that the aggrieved tenant wanted the land in our backyard. It was a trick to scare and browbeat the landowners into submission, to draw their attention without any serious intent of causing physical harm. A second-generation tenant picking up stones to hurl at the landlord and his family in the middle of the night was playing an attention-seeking game, not trying to usher in any revolution.
A portion of the land was already grabbed so there was no question of negotiation. The land belonged to him – though without ownership papers. He wanted to maintain cordial terms even after this episode to get it duly registered in his name. He arranged a meeting with his cabinet and revealed he had a divine vision in which he was ordered by a popular God to build a temple on this land. He was merely executing the Lord’s will – there was nothing morally wrong with it. Imagine a devotee making this appeal with folded hands and vermilion smeared on his forehead.
To cut a long story short, he paid half price and grabbed the entire plot. I was expecting a grand temple to be raised on the land we had donated. I was hoping to be invited as the chief guest to inaugurate the temple since my contribution was legendary. My name should be recorded as the land donor in some corner of the holy premises for future generations and history to remember me. Instead of constructing a temple, the tenant built his double-storey house and sold the ground floor to a fellow trader. His magical story-telling conned me – it was fabricated to soften the god-loving and god-fearing guy in me. The tenant is still alive, and I wish to meet him someday and ask how it feels to fool people in the name of God and religion.
There was another tenant who always said his business was down though I found new stock whenever I went to his shop. He used to sell innerwear and T-shirts. For several years I picked up clothes to adjust with the rent. He was happy not to pay any rent. I was not a landlord who forced him to pay but a benevolent one who arrived as a customer at his store with rent receipts as gift vouchers to redeem. He complimented me, called me handsome whenever he saw me wearing the T-shirt from his shop. He promised to get me more fancy stuff every month. Soon other tenants began their woeful narrative of poor business to make me buy something from their shops as well. One tenant ran a gift store and he expected me to have lots of girlfriends to buy something for their birthdays and Valentine Day. He was a soft toy specialist who wanted to offload teddy bears and puppies, those heart-shaped red balloons, and cute busty dolls.
Since it was hot inside the market, the tenants got together to raise demands for air-conditioning without accepting any hike in rent. They complained to their business association. The president and the secretary found it an opportunity to interfere and lord over. One afternoon, the tenants took off their sweat-soaked shirts and sat half-naked in front of the collapsible main gate. The local media crew invited to cover their bulging bellies while they raised fists and slogans, seeking an end to this torture. They called the market complex a blast furnace, a gas chamber, and what not. They decided to look for a cheaper solution when a hike in rent was proposed again. They hired a local jobless engineer to supervise the breaking of the concrete roof to install exhaust fans for cooling, without the approval of the property owner.
I was surprised to find my name splashed in the local tabloid. Some quotes were attributed to me though I did not utter a single word. I was projected as a torturous, inhuman, insensitive landlord whose black hands needed to be broken and burnt.
My effigy going up in flames is a memorable sight that amuses me even today. It is a rare distinction that I should add to my resume. Some of my local friends and girlfriends found me not a nice guy to know after this – a debauched, exploitative landlord from the ignoble past. All the allegations flying around soiled my reputation. Those who knew me well also knew the people who were sponsoring these protests – the affluent business families who wanted to grab the prime property by making it difficult for us, creating adverse situations that compelled us to flee for the safety of our lives. It was a learning exercise to get dubbed as a notorious villain who did not have any traces of humanity left in him. The importance of smear campaign and negative publicity gave a clear idea of how to use it cleverly in advertising to edge past your competitors.
I cannot wrap up without mentioning one tenant who ran a wine shop. I had to go to his liquor shop to collect rent. Many respected people, bhodrolok types including my tutors saw me in front of the crowded wine store. They spread the news that I was a spoilt brat who had started frequenting the liquor shop after my father’s untimely death. I did not stop going to the wine store despite negative publicity as I liked looking at the fancy bottles. Such intoxicating stories brewed in the small town and many well-wishers supported and justified by saying Sardarjis start drinking early. The relationship between perception and reality is a dicey one. It is a different story that I have not started drinking yet!
Devraj Singh Kalsiworks as a senior copywriter in Kolkata. His short stories and essays have been published in Deccan Herald, Tehelka, Kitaab, Earthen Lamp Journal, Assam Tribune, and The Statesman. Pal Motors is his first novel.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL.
Amidst the fog lived Doodle the dog When the sun wore its golden attire Doodle barked like thunder “Burn, burn Green Island!” . Last Sunday, Owl the wise Seer declared his behaviour as “weird, undignified, and anti-cheer”
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“Whoo-ooooooooo” shouted Doodle in anger wagging his tail in some way, rather peculiar, almost perpendicular And off he flew to some icy Penguin Land in his roaring machine The Grumpy Golden Retriever!
Yaya
When Yaya the yak yawned Marigolds and roses blew away and were reduced to scattered pieces . So the Ministry of Flowers enforced a law: Yaya should wear a gold-platted yawn-mask in Petal Land . Yaya smiled and complied as he loved all flowers And his mask looked much like a refined jewel to him . Afterwards whenever he yawned Poise-fully stood all flowers on the ground and in artistic pots At times they swirl in a dance all circular At times merrily they sang till dusk “ Yaya’s yawn is now gentle, soft, soft is the breeze Yaya, now is our friend, oh dear friend and in harmony we shall all live in this colourful no fear land”.
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Biography: Vatsala Radhakeesoon Vatsala Radhakeesoon, born in Mauritius in 1977, is the author of 11 poetry books including Tropical Temporariness (Transcendent Zero Press, USA, 2019), Whirl the Colours (Gibbon Moon Books UK/Kenya, 2020) and नीली हंसिनी के गाने – Songs of the Blue Swan (Bilingual Hindi -English, Gloomy Seahorse Press, UK/Kenya,2020). She is one of the representatives of Immagine and Poesia, an Italy based literary movement uniting artists and poets’ works. Vatsala currently lives at Rose-Hill and is a literary translator, interviewer and artist.
Friends and family would call on birthdays and some random seasons.
Closed behind empty minds,
These walls stare at my bare behind.
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A hug, a touch, a curse that has become.
I can feel the virus in my veins.
It’s loneliness that I will die from,
Before I die from climate change.
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Pranjulaa Singhhas an Msc in Creative Industries Management, from Birkbeck, University of London (2015). Her poems have been published in Poetry Nature, Poets India, Image Curve and Nocturne Journal, amongst others. One of her poems, based on a painting, won the first prize for the Arts Illustrated poetry writing contest. She has also authored an audio book, “Short and Sweet Story”, which is on Storytel, and has published her first collection of 23 positive poems in “Sparkle: Life is Poetry, a book of positive poetry”, on Kindle Amazon and a second poetry book, “Romance with Lock Down” across digital channels and is available for print by order. When she is not writing, she connects the worlds of art and management at www.PranjalArts.com
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL.
The witch isAruna Chakravarti’s translation of a short story by renowned writer, Tarasankar Bandopadhyay. The original storytitled, Daini, was first published in 1940 in Probashi magazine in Bengali.
No one knows who gave the tract of land its name. Or when it was given. Those facts have been lost and buried in the annals of history. But the name has survived to this day as a vibrant reminder of its past glory. Chhati Phataar Maath — the field of the bursting chest.
There is no water here. Nor a speck of shade. No trees. Only a few thorny bushes of seyakul and khairi. The land stretches to the horizon in a shimmering sheet at the end of which the clumps of trees that signify the existence of villages appear as a dark blur. Looking on it the heart grows heavy; the mind listless. Travellers walking from one end to another are apt to lose their lives, their chests bursting from thirst, by the side of some ancient water body dead and dry for centuries.
The number of deaths increase in the summer months. In this season it seems as though Chhati Phataar Maath springs into a new unholy life. Its tongue slavers for the taste of blood and it exercises all its powers to attain the dimensions of a mighty pestilence. Dust, dense as smoke, rises in swirls from the ground, higher and higher, till it meets the sky. Burning heat and the stench of death hit the unwary traveller’s senses. But he sees nothing for the thick pall hanging in the air renders Chhaati Phaatar Maath invisible to the human eye.
Tiny hamlets dot the four sides of this field. They have simple homesteads in which unlettered peasants live. They tell a story, heard over generations, of a gigantic snake that once lived in Chhaati Phaatar Maath. The poisonous fumes from its nostrils gradually destroyed all animate and inanimate life. Trees and animals perished. Even the birds and insects flying in the air felt their wings singe and crumble to ash and dropped to the ground like dead leaves straight into the jaws of the mighty reptile.
That snake is no more but some of its power still clings to the atmosphere. Chhaati Phaatar Maath is cursed territory. To its east is a marshy tract which the locals call Daldalir Jalaa. Daldalir Jalaa had been a shallow bog of slime and rotting vegetation, the size of a lake, till the Sahas of Ramnagar bought theland, drained it and planted mango saplings. In time these grew into fine trees. But alas! Forty years ago, an old witch with fearful powers of destruction took possession of the orchard and made her home there.
People are still afraid of going near her for her ruthlessness is well known. Children see her at a distance and run for safety. Yet everyone can describe her. Her matted hair, crooked limbs and, best of all, her eyes. Those eyes, they say, have not blinked in forty years.
Beneath one of the mango trees is an earthen hovel. It has only one room with a dawa, a veranda thatched with straw, jutting out of it. The witch sits here all day long her body still as a statue. Her unwavering gaze is fixed on Chhati Phataar Maath.
She gets up once a day to sweep the mud floors and smear them with cow dung. That done she goes to the village to beg. She doesn’t need to stand outside many doors. Two or three are sufficient for the housewives are afraid of her and pour more rice into her tattered anchal* than they need to in the belief that their generosity would keep the evil eye away from their husbands and children. Once she is able to collect a seer of rice her begging is over for the day. On the way back she stops at the grocer’s and exchanges half her stock for some salt, mustard oil, chillies and kerosene. She goes out once more in search of kindling. She picks up whatever she can find. Fallen leaves and twigs, dried cowpats and bits of broken bamboo. Once she has cooked and eaten her meal there is nothing left for her to do except sit on her perch and stare unblinkingly on Chhati Phataar Maath.
The old woman does not belong to these parts. No one knows where she was born. But of one thing everyone is certain. She had lived in three or four villages in the vicinity and destroyed them all. Then, forty years ago, she had darted across the skies on a flying tree and looked down on Chhati Phataar Maath. Charmed by its desolate splendour, she had come down and made her home there. Beings like her prefer to live in isolation. Human society frightens them. For the moment they see a human being, a deep-rooted instinct to hurt and destroy flares into life. This malignant force hisses like the tongue of a snake and spews venom into the air. Fanning out like the hood of a cobra, the unholy urge dances in glee. Powerless to control it she submits to its strength. After all she, too, is human.
The knowledge of her own power makes her shiver. She has a mirror, dim and dusty with age, in which she examines her face from time to time. Two eyes look back at her, tiny eyes with bronze irises, the lights from them sharp and glittering as knives. Her hair is the colour of shredded jute; her mouth a gaping hole. Looking at her reflection she feels a stab of fear. Her lips tremble and turn blue. She puts the mirror down and looks out again on Chhati Phattar Maath.
The wooden frame of the mirror has blackened with age. It had been a lovely rose brown once, gleaming with polish. The glass, now spotted with mildew, once had the shining clarity of a sun warmed lake. The face that had looked out of it had been another face. A small forehead surrounded by waves of hair. Not black; dark brown with reddish glints. Below the arched eyebrows a delicate nose rose in an aquiline curve. The eyes were small, even then, but they shone like pieces of topaz. People were afraid of her eyes, but she loved them. Crinkling them even smaller she felt as though she could see the full expanse of sky from one end to another.
Those razor-slit eyes had a strange power. Whoever they looked upon with love came to harm. She had no idea of how it happens. But it did.
She remembers the first day…
She was standing on a cracked slab of the ancient bank of Durga Sagar lake facing the shrine of Burho Shibtala. She could see herself in the water; undulating, changing contours. Her body was swaying, growing longer and longer. All at once the ripples ceased and she saw herself whole and clear. A pretty ten-year-old girl looking at her with a shy smile.
Suddenly she felt a tug at her head. Haru Sarkar, of the Brahmin palli*, was behind her. Seizing the hair at her nape he twisted it viciously. “Haramjadi*!” he roared throwing her down on the broken flags, “How dare you cast your evil eye on my son? I’ll kill you for that.”
She remembers the hate and revulsion on Haru Sarkar’s face to this day…
“O go babu*!” she had cried out in terror. “I don’t know what I have done! I beg you…”
“I’ll tell you what you have done. The boy has been tossing and turning, screaming with belly cramps, ever since you left the house. If your tongue had watered with greed when you saw him eating muri and mango why didn’t you ask for some, you bitch?”
It was true. The saliva had gushed into her mouth at the sight. But why that should give the boy belly ache—she hadn’t a clue. She wonders about it to this day. She remembers going to Haru babu’s house and crying at his wife’s feet. Crying and praying… “Make him well Thakur*! Please make him well. I’m taking back the evil glance I cast on him. Here… I take it back.”
Then the strangest thing had happened. The boy vomited a couple of times and rose from the bed completely cured. A relieved Haru Sarkar turned to his wife. “Give her some muri* and a mango,” he said. Sarkar ginni* picked up a broom and waved it in the girl’s face. “Mango and muri indeed!” she hissed. “I’ll stuff her greedy mouth with ashes instead. Ma go*! I’ve taken pity on her and given her food whenever she came to the house. A poor orphan girl…I’ve thought. And the ungrateful witch returns my goodness by casting her evil eye on my son! Look, look at those eyes. I’ve had my suspicions for a long time. I’ve taken care never to feed the children in her presence. She snuck in today when I was away at the ghat and did this vile thing.”
Trembling with shame and fear the girl had run away. The story had spread in the village and people had started shunning her. Not allowed in any house he had slept that night on the portico of the shrine of Burho Shibtala. No… she hadn’t slept. She had kept awake all night weeping bitterly, praying, “O go Thakur! Purge my eyes of the unholy power. If not, strike me blind.”
…The old woman stirs. A deep sigh escapes her. The thin lips quiver; tears glitter in the tiny eyes. She knows, now, why God was unable to answer her prayer. The malignant power she bore was her punishment for the sins of a past life. She had to live with it. What could poor God do? It was wrong to blame him…
That night she had decided never to cross a householder’s threshold again. She would stand outside the door and beg the way other beggars did. It had been difficult the first time. Her throat was choked, and her tongue refused to articulate the words. But she forced herself and suddenly they came out in a high unnatural voice. “Ma go! Can I be given some alms Ma? Hari bol! Hari bol*!”
“Ke re*? Who is that? Oh, it’s you. Stand where you are. Don’t dare come into the house.”
“No Ma. I won’t come in.”
But the very next moment a strange feeling had come over her. A greedy craving rose from her belly like a darting flame and made the saliva squirt into her mouth. What a lovely smell was coming from the kitchen! They were frying fish. Big fat chunks of fresh fish. She sucked in her cheeks. A ha ha! She breathed deeply.
“Ei Ei Haramjadi! Look…look at her peeping into the kitchen with her snake eyes!”
Chhi! Chhi! Chhi*! The memory makes her bite her tongue in shame. She had peeped into the kitchen and her eyes had searched it from one end to another. It was not the first time that such a despicable urge had risen in her. Nor the last. It does to this day…
The motionless form, once moulded out of rich earth, is dilapidated now; colourless as dust. Slowly the chipped joints of the ancient limbs flex and loosen. Breaking out of their shackles they shudder into life. The twisted nails dig into the earth of the dawa. The white head bobs up and down in agitation. Why do these things happen? She has asked herself the question over and over again, all her life, but never found the answer. What should she do about it? What could she do? If only somebody would tell her. Aanh! Aanh! Aanh! She squeals in the voice of a beaten beast. Clamping her toothless gums in helpless rage she raises her hands to her dreadlocks and pulls them cruelly by the roots. Her eyes, sharp as a kite’s, scans the endless sweep of empty earth.
It is the month of Chaitra. The last month of the year and the first of the hot season. The cool of the morning has given way to a blazing afternoon. A haze of heat and dust shimmers over Chhati Phataar Maath rendering it almost invisible. But the razor slit eyes can see better than most. What was that trail of light flickering across the field? She could, if she wished, have blown the dust away with a puff from her lips and seen what it was. Ah… it was gone now but she could see something else. Something solid, substantial, in the smoky haze. Arre*! It was moving. What was it? A living being? Human? Yes, yes, she could see it now. It was a woman. Suddenly the old hateful urge rose from within her. Should she blow a breath on the creature and make it disappear? Her toothless mouth opened in a cackle of cruel laughter. She rocked herself to and fro like a mad woman.
And then she pulled herself together. Balling her fists till the sharp nails dug into her flesh she fought the blood thirsty urge. No…no… she would turn her eyes away. She wouldn’t look towards Chhati Phataar Maath. If she did, the poor woman would die of asphyxiation. She would sweep the floor of her hut instead. Or she could stack the dry leaves and twigs she had gathered that morning into neat piles…
Unlocking her inert limbs, she picks up the broom and starts sweeping the floor. But the dust and leaves she gathers together take on a life of their own. Wriggling away from the end of her broom they coil around her form like snakes, hissing and spitting at the withered skin. Dust stings her eyes and nostrils. She doesn’t know how to withstand the assault. She bares her empty gums like a mangy old cat. “Out!” she shrieks waving her broom helplessly in the air. “Out I say! Leave me alone.”
But the snakes do not heed her. They wind about her form tighter and tighter till she can scarcely breathe. “Out! Out!” she howls in despair flailing herself with the broom. Suddenly, with cackles of rasping laughter, the snakes release her from their coils. Loosening their hold, they fly, as though on wings, in the direction of Chaati Phataar Maath. Dust and dead khairi rise in swirls to greet them and together they form a giant tower that spirals its way to the sky. More such columns spring up in the air. Spinning in a joyous dance. There are a thousand now. Big and small. Chhati Phataar Maath grows dark and terrifying.
Looking on the scene, the old crone is filled with glee. Waves of rapture lap around her. She chortles with laughter. Raising her bent body, she spreads her out her arms, broom in one hand. She twirls her limbs, slowly at first, then fast…faster. Round and round she goes, round and round, till overcome by fatigue, she sinks to the ground. She tries to stand up and resume her dance, but her legs will not support her. Her head spins and the world grows dim. Her chest crackles with thirst. Dropping on her hands and feet she crawls, like a baby, to the clay pot of water in the corner of her room…
“Is anyone at home? O go! Is anyone at home? Can I come in?”
“Ke? Who is that?”
A young woman, coated with dust from head to foot, poked a long pale face through the door. She was clutching something to her breast, hiding it under her tattered anchal. It was dark within and all she could see was a knot of crooked limbs huddled together like a bunch of rotten twigs. She felt a stab of fear and moved back a few steps. “Water,” she murmured faintly, “A few drops of water.”
The old woman sat up slowly. “A ha ha! My poor child,” she clicked her tongue in sympathy. “Come in. Sit down and rest yourself.” The girl’s frightened eyes darted this way and that. Then, slowly, reluctantly, she seated herself at the farthest edge of the dawa. “Give me a drink of water Ma,” she said faintly, “I die of thirst.” The old woman’s heart melted. She poured out a large tumbler of water then, digging a bony hand into another pot she groped for a piece of gur* murmuring all the while, “Poor child! Poor child! What made you think of crossing that field of death in this terrible heat? You could have died.”
“I’m on my way to see my sick mother. Her village lies at the eastern boundary. But I lost my way and found myself in the middle of Chhati Phaatar Maath.”
Coming out on the dawa with the water and gur, the old woman got a shock. A male infant, a few months old, was lying on the floor. The poor mite was drenched in sweat and his tiny limbs sagged like boiled spinach. “Come, come,” she prompted pushing the tumbler towards the girl. “Sprinkle some on the child’s face. Quick.” The girl obeyed. Wetting her anchal with water she wiped the tiny face and limbs and poured some into his mouth.
The old crone sat and watched them from a distance. The woman was young and healthy and the infant, perhaps her first, had a plump tender body, moist and supple as a tendril on a bottle gourd vine. Saliva squirted into her toothless mouth. She sucked in her cheeks and swallowed.
A ha re! The child’s chest was going up and down like a pair of bellows. Perspiration was pouring out of him. More and more and more. A patch of damp was forming on the mud floor on which he lay. The eyes were misting; turning crimson. Was it…was it? But what could she do? What could she do? Why did they come into her presence? Why? The strangest sensations were pricking in her blood. A frantic urge to pick up the bundle of human flesh and hold it to her breast. To squeeze and mash it, like a pat of dough, against her ribbed, hollowed chest. To press the cool, watery limbs against her fevered skin.
Baap re! How the child was sweating! All the water was being drained out of his body. She knew it from the sap that was filling her own mouth… warm and sweet. Oozing from the corners. Dribbling down her chin. “O re kheye phellam re*!” An anguished cry tore its way from her throat. “I’m…I’m swallowing the child. Run. Run for your life. Pick up your baby and run.”
The young woman who was drinking water in large thirsty gulps looked up with a gasp. The tumbler clattered to the ground. “You!” she muttered, her face as white as a sheet. “Is this Ramnagar? Are you… the one?” Without waiting for an answer, she snatched up the child and flew out of the house, the little one hanging from her arms like a fledgling folded in a mother bird’s wings. The old woman watched her flight. The tiny eyes dimmed with self-pity. She was helpless. If it were possible, she would have pierced her sharp twirling nails into her withered breast and torn the shameless urge out of it. She would have cut off her tongue. But all this, she knew, was useless. The malaise lay deeper. Far deeper.
Chhi! Chhi! Chhi! How would she set foot on the village path tomorrow? How would she show her face? The child would be dead by then and everyone would know the reason. They wouldn’t taunt her with it. They wouldn’t dare. But the disgust and hate in their eyes would shame her more than words. Even now children ran away at the sight of her. They could burst out weeping. Some could even faint and fall to the ground. Chhi! Chhi! Chhi!
A similar self-aversion had led her to flee the village of her birth, in the dark of night, years ago. She was a little older then — approaching womanhood. A friend of hers, a girl from her own community, had delivered a male child the night before and she had gone to see him. Savitri was sitting in the yard sunning her limbs, her new-born lying beside her on a kantha*. What a lovely baby! Plump and healthy with a shining black skin. She felt her heart swell with love. She wanted to fondle the tiny bundle and squeeze it tight against her breast. To kiss the drooling mouth with hungry lips. She was unaware, then, of the evil power in her. She thought her feelings were those of maternal love.
All of a sudden, Savitri’s mother-in-law came rushing in. “Haramjadi!” she screamed at her daughter-in-law. “Have you lost your mind? Chattering and giggling with the accursed creature! If anything happens to my grandson, I’ll flay you alive.” Then, turning to the visitor, she pointed to the door and said grimly, “Get out you slit eyed witch. Don’t dare come here again.”
Savitri’s limbs, still weak from childbirth, had trembled in fear. Picking up the baby she had run indoors and slammed the door. And she? She had walked out of the house head hung in humiliation. Tears had gathered in her eyes. Everyone said she was a witch. They could be right. She did not know. But even if she was a witch would she, ever, ever harm Savitri’s baby? “Dear God,” she prayed, “Be the judge and prove them all wrong. Give the boy one hundred years. Let everyone know how much I love Savitri’s child.”
As afternoon came on the mother-in-law’s fears began manifesting themselves as the indelible truth. News rippled through the village and reached her ears. The baby was very sick. The tiny limbs were flailing and threshing, and the small trunk was twisting into an arch. Turning blue. Exactly as though some malignant creature was sucking the lifeblood out of him.
She had run away in shame. Avoiding the village paths, she had pushed her way through the jungle and taken refuge in the burning ghat. She had hidden herself behind a bamboo thicket and thought of what she had done. But…but if she had drunk blood, as everyone was saying, it would be in her mouth would it not? Crouching on her haunches she spat on the ground. Thoo! Thoo! Several times. But where was the blood? Her spit was as innocently white as foaming milk. She dug her fingers into her throat and threw up. Yes, now she could see some dark flecks in her vomit. She dug deeper and a gush of fresh blood filled her mouth, warm and salty.
There was no doubt in her mind now. What people said was right. She possessed a demoniac power which surfaced whenever she looked on any human being with love in her heart. Love turned sour in her; took the form of hate and destruction…
It was well past midnight. Was it the fourteenth day of the waxing moon? Yes, of course it was. The old woman could hear the beating of the drums from the temple of Tara Devi. Tomorrow was purnima, the night of the full moon. The shrine would be full of people. They would sacrifice goats and ask for boons. Tara Ma was a powerful deity and no one who approached her for favours went away disappointed. Only she had been denied Tara Ma’s blessing. She had offered prayers year after year and begged, “Take pity on me Ma. Change me from a witch to an ordinary woman. I’ll slit my breast and offer you my blood.” But the goddess hadn’t heeded her prayers.
A deep sigh rose from the shrivelled chest. Sorrow and despair were her constant companions now. She didn’t even resent them anymore. Thoughts drifted through her head like kites on broken strings. Floating this way and that on the whims of the wind. Dipping to the ground. A lost look came into the aged yellow eyes. She sat motionless looking on Chhati Phataar Maath. There was nothing to see. Only a dun coloured pall of dust. Still and unwavering. Not a whiff of breeze to stir it…
The child died a few hours later while the woman was still on her way to her mother’s house. Nothing she did would stop the perspiration that kept pouring out of him. Perspiration? Or was it something else? Someone was drawing the life blood out of him; sucking him dry. And who could it be but the diabolic creature in whose hut she had taken shelter? Whose water she had poured down the baby’s throat? “O go! What have I done?” She beat her breast and howled, “What possessed me to go there? To let the wicked creature set her eyes on my little darling? O go! Ma go!”
The villagers gathered around the weeping woman and her dead child. Some commiserated with her. Some cursed and threatened the witch. A band of ruffians made their way to her hut vowing revenge. She saw them from afar and started muttering in self defence, “It wasn’t my fault. Why did she come to my house? Why did she hold out the beautiful baby before my eyes?” Suddenly she felt a current of mixed emotions sweep through her. A shiver ran down her spine and the hair on her head stood up and spread around her face like a cobra’s hood. She screamed abuses at the approaching men in a voice that was no longer human. It was a predator bird’s screech — shrill and penetrating.
Her would be assaulters turned pale with fear and backed away. But the old woman’s fury hadn’t abated. Curses, bitter and corrosive, continued to fall from her lips, spiked with the poison she had held in her breast for so many years. Her breath came out, hot and hissing, like a wounded snake’s. Her arms, the skin on them thin and papery as a bat’s wing, flailed the earth. And then she started laughing. A ear splitting metallic laugh burst from her, ringing through the length and breadth of Chhati Phataar Maath. She pulled her hair by the roots weeping and laughing by turns. “Tck! Tck! Tck!” she cackled like a brooding hen. “What fun! No need to light the kitchen fire. No need to set rice on the boil. I’ve devoured a whole human child. Sucked it dry. I’ve had my fill for the day.”
Night came on. It was the nineth night of Shukla Paksha and Chhati Phataar Maath lay shrouded in silver moonlight. Jhir…jhir…jhir… a gentle breeze rippled the leaves of the mango trees. Crickets chirped and an unknown bird’s song, sweet and fluty, came wafting on the air. The old woman pricked up her ears. She could hear voices from behind her hut. Had the goons of the morning returned to harm her? She rose and turned the corner on cautious feet. There was a couple standing under the gopal bhog tree at the edge of the stream. She knew them. The Bauri* girl whose husband had abandoned her and the boy she loved. She crouched on the ground, a few yards away, listening.
“I’m going home,” the girl whispered, “Someone may see us.”
“Heh! Heh!” Her companion laughed away her fears. “No one comes here even during the day. As if they’ll come at night.”
“Even so,” the girl persisted. “I’m not staying here with you. Your father isn’t allowing us to marry. Then what’s the point…?”
Chhi! Chhi! Chhi! The old woman bit her tongue. If the two were in love and wanted a quiet place to meet why didn’t they come into her hut? Why stand outside where someone might see them? Were they embarrassed to take her help? But why? She was an old woman…their grandmother’s age. She understood their predicament.
And now the boy was saying something that made the withered lips curl with amusement. “If we are not allowed to marry,” he whispered, “we’ll run away and settle in another village as far from here as possible. I cannot live without you.”
Aah maran*! The old woman snorted in contempt. Can’t live without her indeed! A girl as black and round bellied as a clay pot! Suddenly another scene came before her eyes. Another time. Another place. She had seen someone in the long mirror that hung over a wall of the paan shop in Bolpur. A tall slim girl, fourteen or fifteen years old, with a head of rough reddish hair, a small forehead, a delicate nose and thin lips. The eyes were small, it was true, but attractive… bright brown with golden flecks. Charmed with her own beauty she had kept smiling at her own image. She had never seen herself in a mirror before.
“Arre! Who in the world are you?” A man’s voice came to her ears. A young man, tall and strapping. “Where do you come from?” This had happened on the day after the incident in Savitri’s house. She had run away from the village that same night and come to Bolpur. She had liked the look of the man but taken umbrage at his tone. “Where I come from is my business,” she had glared at him, “Not yours.”
“Your business! Not mine! Do you know who you are talking to? One blow and you’ll fall to the ground like a dead leaf. Have you seen the size of my fist?”
She had stared at the stranger. At the sculptured black marble torso, the strong thighs rippling with muscles, and had willed herself to suck the blood out of him. She had gritted her teeth and mouthed a stream of silent curses. Her tongue had watered like a fountain. But nothing happened. Throwing a bitter glance at him she left the place.
She encountered him again the same day. She was sitting on a bank of the big pond at the far end of Bolpur town, beyond the railway line, eating muri from a mound in her anchal. The sun had just set, and a saffron moon was rising like an enormous platter from the east. The light hadn’t turned silver yet. The sky was covered in a dim yellow haze. Suddenly she heard footsteps approach and looked up in alarm. It was the man of the morning. “Why did you run away?” he asked laughing, “I only asked you a question.”
She remembers the laugh to this day and the two dimples that pitted his cheeks…
“I don’t want to answer your question. Please go away. I’ll scream if you don’t.”
“You’ll scream, will you? I’ll wring your little neck before a squeak comes out and bury you in the weeds and slime.” He pointed to the pond. “No one will find you again. Ever.”
She had looked at him with terror-stricken eyes and remained silent. All of a sudden, he stamped his foot and shouted “Dhat!” Jumping up in fright at his menacing tone she burst into tears. The muri fell out of her lap and rolled all over the bank. The man was embarrassed. “You little ninny,” he said in a softened voice. “Stop snivelling.” He smiled as he spoke and there was tenderness in his voice. But that hadn’t taken away her fear. “You’re not going to beat me, are you?” she had asked between sobs.
“Arre na. Why should I beat you? All I did was ask you where you’ve come from and you snapped my head off. That’s why…” He started laughing once more, the dimples deepening in his cheeks.
“I’ve come from far. V-e-r-y far. All the way from Patharghata.”
“What’s your name? What caste are you?”
“My name is Shordhoni. Everyone calls me Shora. We’re Doms*.”
“I’m a Dom too.” The man sounded pleased. “So…tell me. What made you run away from home?”
The tears brimmed into her eyes again. She remained silent not knowing what to say.
“Did you have a fight with your parents?”
“I have no parents.”
“Then…?”
“There’s no one to look after me in the village. No one to give me food and shelter. I came to the town to work for a living.”
“Why didn’t you get married?”
Married! She had looked at the stranger with wonder in her eyes. What was he saying? Who would marry a witch like her? But… there was something in his voice that was unnerving her. She trembled and a strange shyness came over her. She felt her cheeks flush and her heartbeat with an unknown emotion. She lowered her eyes and her fingers fiddled with the broken stones of the bank…
Suddenly the needle with which she was stitching her old memories fell to the ground. The thread snapped and her mind went blank. But the shy rapture of that moment stayed with her. The old woman sat with her head bowed like a young girl in the first flush of love. Like on that evening, her hands moved involuntarily gathering leaves and pebbles into a mound.
Oof! There was a cloud of mosquitoes swarming around her. Humming like bees from a broken hive. Why! The pair under the gopal bhog tree must have left. She couldn’t hear their voices anymore. She rose softly and crept back to her perch smiling to herself. They would be back tomorrow. There was no other place in the village more suitable for a lovers’ meeting. No one dared come near her hut. But those two would come. Love knew no fear.
And now she felt a strange feeling coming on. The old urge was rising within her; the urge to hurt and annihilate. Should she suck the blood from the young man’s body? Such a strong, supple, muscular body! But the very next moment she shook her head violently. No…no… never. She mouthed the words. He was young and in love. No harm should come to him. She sat silent for a few minutes then started swaying gently, thoughts running in and out of her head. She was carrying a burden already. As heavy as a block of iron. She had drunk the blood of an innocent child. There would be no sleep for her tonight.
She wished she could cross Chhaati Phataar Maath and go far away… very far away. People said she had special powers. She could put wings on a tree and make it take her wherever she wished. How wonderful it would be if that were true! If she could sit peacefully in a cluster of leaves and be borne over the sky; drifting on cool breezes, floating between clouds. But then… then she wouldn’t see the young couple again. They would be sure to come tomorrow…
Hee! Hee! Hee! The lad was here. She could see him sitting by the stream his eyes darting this way and that. He was waiting for his love. Her eyes twinkled with amused affection. Be patient, the withered lips murmured in reassurance, she’ll come.
A scene such as this had played itself out in her own life years and years ago. Yet it came before her eyes, sharp and clear. The young man who had accosted her near the pond had returned the next day. To the same place; at the same time. He was sitting on the bank swinging his legs and gazing on the path which she would take.
“You’ve come! I’ve been waiting for ages.”
The old woman was startled. It was the boy’s voice. He was speaking to the girl who had walked in silently through the trees. But what a coincidence! The young Dom who had waited for her had spoken exactly the same words. She had pursed her lips and looked demure. She couldn’t see very well in the dark, but she could swear that the girl had the same expression on her face.
The young man had brought a leaf cone full of food that day. “Take it,” he had said holding it out, “You dropped your muri yesterday because of me.” But she hadn’t put out her hand. She couldn’t. The strangest emotions were coming over her. Desire, swift and sudden, was leaping up in her blood. Swaying and swinging like a snake to a snake charmer’s flute. Venom and fangs forgotten; it was tossing its head in an ecstatic dance.
And then? What had he done then? The memory made her blush. The youngsters of today, she thought smiling, have no idea…O Ma! O Ma! The boy was doing exactly the same thing! He was putting something, was it a sweet, in the girl’s mouth. Filled with glee, the old crone flailed her arms in the air and laughed quietly to herself.
Suddenly she stopped laughing. Stifling a sigh, she leaned against a tree trunk lost in thought. The strangest thing had happened next. The young man had looked at her with unblinking eyes and asked, “Will you marry me Shora?” She was so startled she lost her voice. She could feel her ears blazing and her hands and feet grow cold and clammy. Sweat rolled off her forehead in large drops. “I work in Marwari Babu’s factory. I earn lots of money. But no one in Bolpur is ready to give his daughter to me. That’s because I am an untouchable. But you and I are from the same caste and we’re both orphans.” He had held her light eyes with his fine dark ones. “Marry me Shora,” he had urged…
The two sitting by the stream were speaking softly but the silence around them was so deep she could hear every word. “The people of the village are against us,” the boy was saying, “your family as well as mine. They’re making life hell for us. Let’s run away. We’ll go to some distant village where nobody knows us. We’ll marry and be happy.”
O Ma! That was exactly what she and the young Dom had done. They had cut off ties with everyone in the world and built themselves a shack by the side of the factory. His work was stoking the fire under an enormous barrel like contraption called a boila or something like it. He was paid higher wages than all the other workers.
“N-o-o-o.” The girl’s voice came to her ears, sulky, demanding. “You’ll have to buy me silver bangles first. And tie a ten rupee note in my anchal. Only then I’ll go with you. I’m not ready to starve in a faraway village for want of money.”
Chhi! Chhi! Chhi! The old woman spat on the ground in disgust. She felt like thrashing the girl with her broomstick. Did she have no faith in her man? Such a strong, sturdy handsome youth who loved her so much! Would such a man let her starve? “Death to you,” she muttered indignantly, “Silver bangles indeed! Why …if you stay loyal to him, you’ll wear conch bangles encased in gold one day. Chhi!”
The girl waited for a reply but there was none. “Why don’t you speak?” she snapped at him, “Have you gone dumb? Say what you have to say quickly. I can’t wait here all night.” The boy sighed. A deep sigh that hung on the air for a long time.
“What is there to say?” he murmured, “If I had the money, I would have given it to you. And the bangles too. I wouldn’t have waited for you to ask.”
“I’m going.” The girl tossed her head and swayed her body lasciviously.
“Go.”
“Don’t call me anymore.”
“Very well.”
She went away. Her white sari melted into the moonlight and disappeared. The dejected lover kept sitting by the stream, his head in his hands. Poor lad! The old crone clicked her tongue sadly. What would he do now? Would he leave the village never to return? Or would he, God forbid, take his own life? Drown in the pond or hang himself? No…no. He mustn’t do that. It would be better for him to give the girl the silver bangles. She had twenty-one rupees hidden in a clay pot in her hut. She could give him two out of it. Or even five. Five rupees would be enough. Once she got her bangles the girl wouldn’t make any more fuss. Aa ha! He was so young! Youth was the time for love. For happiness. She would give the boy the five rupees and tell him to look on her as his grandmother. She would laugh and joke with him. She would wipe the sorrow from his face.
She rose slowly, painfully, putting her weight on her hands. She tried to straighten the hump on her back but it was as stiff and heavy as stone. Hobbling towards the stream she called out with a merry laugh, “Poor little down cast lover! Do not despair. Your troubles are about to end. I’ll give you…”
The boy looked up startled. He saw a strange creature creeping towards him in the dark, closer and closer, like a giant crab. And now a face was thrust into his. A face as ridged and contorted as a dried mango. And out of the ridges two tiny eyes glowed like pinpoints of amber light. The mouth was a gaping cavern. The boy’s blood froze. His heart started hammering like a blacksmith’s anvil. Springing up, he ran screaming into the woods.
Within seconds the old woman’s face changed. The amused indulgence vanished and hate and loathing took its place. The hackles on her neck rose like an angry cat’s and her slit eyes glittered with venom. Pulling her lips back from her toothless gums she snarled at the fleeing figure. “Die!” she screeched, “Die!” And now the old urge rose snaking up from deep within her bowels. She would destroy the ungrateful creature; suck all the blood out of him. Not only the blood. Flesh, fat, sinews, bones and marrow…she felt like consuming it all.
Suddenly the boy sank to the ground with a howl of agony. Then, picking himself up, he limped his way slowly through the trees. She could see him no longer.
Next morning a rumour spread through the village, leaving everyone turned to stone. The she-devil, who lived by the stream, had shot a Bauri boy with a flying missile. He had gone there in the evening and the blood sucking fiend had smelled his presence the way a tigress smells her prey. She had crawled stealthily towards him not making a sound. Then, when the frightened boy had tried to escape, she had brought him sprawling to the ground by blowing a dart through her lips. It was sticking to his heel when he reached home, a long thin bone sharp as a needle. The boy had tried to pull it out, but it was stuck so deep, the blood had gurgled out like a fountain. High fever and convulsions had wracked him through the night and now his body was arching exactly as though some malignant spirit had seized him by the head and feet and was squeezing the blood out of him.
The news reached the old woman’s ears. She tried to feel concern but couldn’t. An inexplicable apathy came over her. Never in her life had she felt so weary, so listless. The boy was dying. But what could she do about it? He shouldn’t have tried to run away. How dare the little weakling run away from her? Even the toughest, most stout-hearted man she had known in her life, a man who had warred with fire all his waking hours, had not escaped her evil power.
More news came the next day. The boy’s father had sent for a clairvoyant who had promised to cure him. The old woman shrugged. The physician in Bolpur had said the same thing. He would cure her husband. But was a slow fever and a dry wracking cough a disease? He had left medicines, but they hadn’t helped. The symptoms had persisted. And, little by little, the flesh had fallen from the magnificent limbs and the skin that had once gleamed like polished ebony had turned to ash. What had happened to him? And why did he vomit blood in the end?
Her eyes looked out on Chhati Phataar Maath. It lay like a bleached corpse under the midday sun. Not a breath of wind anywhere. Not a leaf stirred.
A strange restlessness seized her. She rose from her perch and walked about in the yard. Round and round she went, her thoughts running ahead of her. She had loved the man more than life itself. She had given him all she had to give. Heart, soul, mind and body. Yet she couldn’t protect him from her own evil power. It had drained him of his life force. Emaciated his body and left it dry and brittle as a fish bone.
Suddenly she laughed. A harsh metallic laugh that rang through the length and breadth of Chhati Phataar Maath. Who was this clairvoyant who thought he could cure the Bauri boy? She had cast a malevolent glance on the fleeing figure, hadn’t she? There was no way he could counter that. Not all the clairvoyants in the world could save him.
Oof! How hot and still the air was. She could barely breathe. She felt a weight on her chest. Suffocating her; crushing her lungs. Was the clairvoyant using his powers on her? Mouthing his most deadly mantra? Perhaps he was. It didn’t matter. Let him do the best he can she thought scornfully. But the pain…the pain was excruciating. It was killing her. If only her heart would burst open and the grief and agony she had held in it, for decades, well out in blessed release.
One thing was certain. She couldn’t live here anymore. She would have to escape the irate villagers. They would come after her any moment now, as the people of Bolpur had done after her husband’s death. They had hounded her out of the town. And all because of an indiscreet remark she had made to the wife of a worker in Marwari Babu’s factory.
Shankari and her husband belonged to the Harhi community. Being fellow untouchables, a friendship had sprung up between the two women and they often confided in one another. Some days after her husband’s death, out of a desperate need to lighten the load of guilt she carried, Shora had opened her heart to her friend. She had told her about the evil power in her, a power that destroyed everyone she loved.
What happened next? Well…here she was living at the edge of a desolate tract of land at a safe distance from human habitation. She had fled from village to village, in the intervening years, but nowhere had she found a permanent home. It was time for her to move once more. But where would she go?
O Ki! The sound of lamentations, loud and bitter, tore the silence of the hot somnolent afternoon. The old woman’s blood froze with terror. She sat, immobile, for a few minutes. Then, tossing her head this way and that like one possessed, she crawled into her room and locked the door. A few hours later she stepped out of her hut, a small bundle at her hip, and walked into the deepening dusk.
All of a sudden, the world went dark. A deep, dense, unnatural dark. A thin trail of dust followed the feet of the fleeing witch. All else was still. Chhati Phataar Maath lay trapped and lifeless under a black velvet shroud.
After walking for a while, she sank to the ground. She couldn’t take another step. Her heart was pounding with exhaustion and her hands and feet felt numb and heavy. What do I do now… she thought fearfully.
Suddenly, after years and years of frozen silence, a wail rose from her breast. A wail of lamentation for her dead husband. “O go!” she cried out wildly, “Come back. Come back to me.” She looked up. The black cover had shifted, and she could see a part of the sky. It was the colour of her eyes.
Moments later the storm broke. The first Kalbaisakhi of the season. Great clouds of dust rose from the earth and went spiralling across the field carried by cyclonic winds. Trees were pulled out by the roots. Animals were swept away. And the old woman…
Next morning, after the storm had subsided, the villagers found her hanging from a khairi bush at the extreme edge of Chhati Phataar Maath. Her body, light and fluttering like a bird’s, was pinned to the highest branch. There were patches of blood on the ground; the dark unholy blood from a witch’s veins. The men looked at one another. What had happened was obvious. She had tried to escape on her flying tree when a powerful mantra from the clairvoyant’s lips had entered her breast and brought her tumbling down like a bird shot in the wing. She had fallen on the khairi bush and, pierced by hundreds of thorns, had died an agonising death.
Today Chhati Phataar Maath is deadlier than ever before. Mixed with the venom of a prehistoric snake is the blood of a malignant witch. Reeling under a pall of dust that clings to it from dawn till dusk, it stretches to unseen horizons…
And now some specks appear through the haze. Tiny black moving dots. They grow larger. Then sounds are heard. A mighty flapping of wings. A cloud of vultures are swooping down on Chhaati Phataar Maath.
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(Published with permission from Amalasankar Bandopadhyay, grandson of Tarashankar Bandopadhyay)
Tarasankar Bandopadhyay, Wiki
Tarasankar Bandopadhyay (1898-1971) was a renowned writer from Bengal. He penned 65 novels, 53 books of stories, 12 plays, 4 essay collections, 4 autobiographies, 2 travelogues and composed several songs. He was awarded the Rabindra Puraskar(1955), the Sahitya Akademi Award(1956), the Padma Shri(1962), the Jnanapith Award(1966) and the Padma Bhushan(1969) in India.
Aruna Chakravarti (India) has been the principal of a prestigious women’s college of Delhi University for ten years. She is also a well-known academic, creative writer and translator with fourteen published books on record. Her novels Jorasanko, Daughters of Jorasanko, The Inheritors have sold widely and received rave reviews. Suralakshmi Villa is her fifteenth book. She has also received awards such as the Vaitalik Award, Sahitya Akademi Award and Sarat Puraskar for her translations.
Index of Bengali Words:
*anchal: The loose end of a sari
*palli: colony
*Haramjadi: Bastard or bitch
*O go babu: Oh sir
*muri: Puffed rice
*Thakur: God
*ginni: mistress
*Ma go: Oh mother
*ghat: Bank of a water body
*Hari bol! Hari bol: In God’s (Hari’s) name
*Ke re: Who’s it
*Chhi: An expletive expressive of shame
*Arre: An expletive to express urgency
*gur: jaggery
*O re kheye phellam re: I am eating him up
*kantha: A rug made out of old rags
*Thoo! Thoo: The act of spitting
*Aah maran: Oh Death
* dhat: An expletive expressive of frustration
*paan: betel leaf
*O Ki: What was that?
*Bauri: An indigenous community of Bengal. Could be related to Bhils.
For the pavement has anaesthetized their gentle feet.
*Apu and Durga: This is a reference to the young village children in The Mango Whistle, a novel called Aamer Anthhi in Bengali, by Bibhutibhushan Bandopadhyay.
*Kaash : Long grass or reed
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Milan Mondal, Assistant Professor in English at Narajole Raj College (Narajole, Paschim Medinipur, West Bengal, India) is a young bilingual (English and Bengali) writer of poetry and short stories. The major themes of his creative writings include ‘partition’, ‘diaspora’, ‘psychoanalysis’ ‘existentialism’ etc. Some of his poems have been published in reputed magazine.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL.
Poetry by popular poet Avaya Shrestha, translated from Nepali by Haris C Adhikari
Avaya Shrestha
Doubt the beautiful Collages rendered by These various images of clouds, Doubt the beauty Of the existence of various Floating colours on beautiful lakes And of the snow— like patches of clouds— That has come to your hands. . Doubt the sensational News in newspapers and TV, The flowery, immaculate poems of poets, The mind-blowing thoughts of intelligentsia, And the Prime Minister’s speech In the name of all the citizens.
Doubt Even the stories told In sweet language By your respected teacher, Doubt The history written By great historians And the all-accepted values In the world. . Doubt Yudhisthira’s loyalty To truth, which is like snow Melting; and doubt Arjuna’s bravery, which is like the sky Untouched; doubt Devavrata’s BhishmaPratigyaa*, Duryodhana’s meanness And the magical stories of the Vedas and the Puranas. . Socrates, Marx and Gandhi Darwin, Freud and Einstein Are only your co-travellers; The Holy Bible, the Ramayana And the Mahabharata The Dhammopadesh, the Tripitak And the Quran Are not the ultimate truth; Neither Brahma is real Nor false is the world; doubt Vishnu, Maheshwor, Shree Ram, Christ, Kabir, Mohammed, And even the Buddha Who himself speaks of doubts. . No one is outside The circle of doubts In this yard-like Collective world— Doubt ! Even this poem of mine That creates The god of doubts … . Unstoppable, I do doubt my own conscience The way the soil does Give a test every time To the seeds sown in its womb.
*Bhishma Pratigya : A terrible oath taken by Devavrata (who later came to be known as Bhishma), one of the most important figures in the Mahabharata (Note:In this poem the persona doubts both the eulogized characters like Yudhisthira and Arjuna, who have been depicted as completely flawless and godlike, and the hatred-inspiring character like Duryodhana, who has been depicted only as a figure full of foolishness and demonlike character in the epic).
Avaya Shrestha (b. 1972) is a powerful poet, well known for his subversive, rebellious, anti-conformist and thought-provoking poetry. He hails from Bhaktapur district. He is also known as a short story writer and columnist. He holds a bachelor’s degree in sociology and political science from Tribhuwan Univesity. Shrestha has three books to his credit: Phul Binako Sakha and Kayakalpa (both anthologies of poetry) and Tesro Kinara (an anthology of short stores). He has received several recognitions and awards including Garima Best Prose Award (2012) , Best Creation Award in Prahari Bimonthly (2008), Nepal Academy Short (Best) Story Award (2004) and Dristi Weekly Columnist Honour (2008). He has worked as reporter and feature editor for different national dailies of Nepal. His columns Satyakura is popular among Nepali readers.
Haris C. Adhikari, a widely published poet and translator from Nepal, and an MPhil scholar in English language, teaches at Kathmandu University. He has three books poetry and literary translation to his credit. Adhikari’s creative and scholarly works have appeared in numerous national and international journals. Until 2017, he edited Misty Mountain Review, an online journal of short poetry. Currently, he co-edits Polysemy, a journal of interdisciplinary scholarship, published out of DoMIC, Kathmandu University. He can be reached at haris.adhikari@ku.edu.np
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
The bridal bouquets extended their arms to the surreal patches of evening
Blended with a bounteous passion of Autumn
Meanwhile the leaves laden lands cuddled in the passionate embrace of –
A fragrant breeze
Jacarandas proudly display their purple blooms
Blanketing the stone-laden, abandoned palace of worship
The meadow leaves its coyness
Only to set ablaze the labyrinths of green pathways
Myriad hues paint the ‘Goldilocks’ as they used to call her—
Even as the last human has left the final chemical signature behind!
Behold the gorges, the mountainous terrains and the caves of hounds
Swarming with the inheritors of the soil,
Crawling and creeping millions
Even as the pupa awaits its most exciting phase
The festive season of the planet heralds the resurrection of maggots
While the land sings praise of a forgotten eon
Ice-sheets have already taken the cue to trace their way to their spotless abode
As magpies and blue jays greet each other holding fresh olives in their beaks
Squabbling sparrows forget their fights as the grains lay scattered
In fields where machines used to dictate the measurements a meal
Squirrels have forgotten the act of hoarding
Heaving sighs of relief at the sight of rusting pieces of snare
Forests adorn with wild flowers
That await the fresh kiss of untainted dewdrops
And here, the last sapling has sprouted
From the dishevelled tree trunks
From the last block of an abandoned civilization
No one heeds for entreaties
Borders or hoardings that reads—
No-Man’s -Land
Gaia Breathes Again!
KaikasiV.S. is presently working as Asst. Professor of English, University College, Thiruvananthapuram. She has published a number of articles in the field of literature, sociology and film studies. Her area of research is Indian Mythology and is equally interested in translating literary works in her mother tongue to English. She is also an accomplished creative writer and bi-lingual translator whose poems have appeared in several national and international anthologies including ‘The Poetry of Flowers’ and ‘Mytho Madan’. She has also contributed to ‘Indian Literature’, the bi-monthly journal published by Sahithya Akademi.
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Pratyusha Pramanik, a researcher in Humanistic studies, explores the impact of a desire to cancel out people from social media
Debates around the cancel culture escalated following Harper’s open letter which advocated justice and open debate. Signed by many dignitaries across academia, media and culture this letter critiqued “the tendency to dissolve complex policy issues in a blinding moral certainty”. But instead of being hailed for advocating free speech, this letter was criticised by most as a veiled attempt to save face by intelligentsia who had been taken to task by their critics.
At a time when public intellectuals are gradually being considered an extinct species, it is interesting to note how the internet itself is becoming a free space where netizens are taking it upon themselves to decide a more sanitised standard for public figures. Tables are turning, public intellectuals are no longer getting to decide how people think and instead it is the people who are deciding how they are spoken to, and who gets to speak to them. This vaguely reminds us of Gramsci, when he said — ‘All men are intellectuals’1, but we can no longer agree with him when he continues, ‘not all are intellectuals by social function’. The cancel culture bridges the gap that divided the ivory towers of the intellectuals from the common mass.
The cancel culture is largely identified as the ‘left-wing mob’, so in India where the liberals are mostly left-leaning, the question arises who is going to bear the brunt of these angry mobs. The liberals in India are in crisis; they may have accused the Prime Minister for having infantilised the public, but is not this accusation a way of avoiding responsibility for having failed the masses. The mainstream media have largely cancelled the Indian intelligentsia with tags such as anti-nationals and urban-Naxals. The binary of the ‘Brave Soldiers’ versus the evil anti-nationals has been an engaging narrative among netizens.
The failure to create a successful counter-narrative has left the intelligentsia cornered and at a loss. This primarily English speaking, elitist intelligentsia became gradually redundant as Hindi took centre stage with the Prime Minister himself being the ambassador. With the ongoing debates around — the political bias of Facebook in India, the Prashant Bhushan verdict, and the overwhelming posts on social media on the occasion of laying the foundation of the Rama temple in Ayodhya — a large number of liberals have either chosen to unfriend people who do not adhere to their views or have chosen to stay away from toxic social media platforms for fear of being ‘trolled’. The situation becomes doubly problematic: the masses have rejected their intellectuals, and the intellectuals too have relinquished the role of being the harbingers of changes.
While ridiculing, mocking, ignoring the intellectuals and questioning their loyalties have been a norm from the days of Socrates (469-399 B.C.), it is slightly unconventional to see the intellectuals themselves cancelling the culture that they are part of. This makes me wonder, what would Ram Mohan Roy (1772-1833) have done, had he been bullied online for his stands on sati and widow remarriage? Would he prefer to block his critics and to open himself for debate among the chosen few? Slander has never been easy to deal with– whether offline or online, the problem becomes worse when we find nameless and faceless hate messages flooding the inbox. The intellectuals rejecting their society at this moment of crisis highlight the divide that have always existed between the mass and the ivory towers. It reminds us that the allegation of their failure to create a counter-narrative is true.
The intelligentsia in the Congress regime had enjoyed a considerable amount of freedom to change the narratives and create for themselves a few pockets of change. The narratives around caste, class, gender, religion and family were rewritten, and there was a considerable amount of western influence in the changes that were imposed. However these narratives of change had not spread homogeneously across the country, and the intellectuals had not felt the necessity of taking the discourse beyond classrooms, conferences, and indexed journals to the drawing rooms, dinner tables and the kitchen sinks of the masses. These imported changes and western jargons not only baffled the masses but brought in an identity crisis which the intelligentsia never cared to address.
The mass felt the need for class mobility, gender fluidity or getting rid of caste-based discrimination, but the narrative was never Indianised enough to suit their needs. We can recollect how Tagore (1861-1941) had introduced Rakshabandhan to celebrate Hindu-Muslim brotherhood, or Tilak (1856-1920) had started the Ganpati festival or Shivaji festival to foster a sense of nationhood. The rising sentiments of religious nationalism catered to this very need for addressing the crisis of identity faced by the middle class. The intelligentsia by rejecting these sentiments have moved further away from society. By cancelling the thali*-clapping, the candle lighting and the Ayodhya Rama temple issue, intellectuals have further distanced themselves from the middle class, which is in dire need of their guidance. Had they been able to create a counter-narrative that highlights the plight of hospital facilities, the crumbling GDP and the rising unemployment during the pandemic, there would have been a light of hope; but all they managed to do was get distracted by the National Education Policy.
The great digital divide has also remained largely unaddressed by the liberals. The increasing number of webinars being arranged online every day seems to promote the divide. The webinars while have enabled many students from remote colleges to hear celebrity professors from the academia but they also have encouraged the tendency of students to hoard certificates and not gain wisdom per se.
This crisis itself has been reduced to a sabbatical which has led to heightened productivity; we have seen papers on the crisis of migrant labourers being published even before the labourers could reach their home. The pandemic and other crisis in 2020 have brought to our attention the growing apathy among the Indian intelligentsia. The intellectuals have reduced themselves to an elite class that feeds on the plight of the society to write their papers, get funds for their projects and to write woke social media post. Their posts may not be politically inappropriate like those cancelled by the cancel culture in the West, but they need to be taken with a grain of salt.
It is expected that this online movement will be as significant and as unbiased as it has been in the West. Being unbiased does not mean giving the intellectuals a free rein. The intellectuals accountability in the people’s court is perhaps also a way of bridging the gaps. As much as the government and the elected representatives are answerable to the people, the intellectuals too have accountability towards the people who have looked up to them and respected them.
The cancel culture is not to be seen as a threat to free speech and expression; it is instead to be acknowledged as the tool that sets a common standard for all. Romila Thapar2 speaking of intellectuals has pointed out that there is no dearth of people who can think intelligently and ask relevant questions, but recently there has been silence when there should have been voices, it is possible that people are afraid of the draconian laws imposed by the State. She insists on creating an independent space for critical thinking . This is particularly true when we see a large number of academics, students and experts are being charged with sedition.
But, I feel the academics have distanced themselves from the masses and in their bid to maintain a higher ground for themselves, they have chosen to stay aloof. Sundar Sarukkai3 observes that the ‘real essence of a public intellectual: someone who acts to create a public in which her role will become redundant and unnecessary’– it is this possibility of redundancy that gnaws the intellectuals.
*thali — Plate.
Reference
1Gramsci, Antonio. “Prison Notebooks The Intellectuals: Formation of the Intellectuals.” An Anthology Of Western Marxism, edited by Roger S. Gottlieb, Oxford University Press, 1989, pp. 113–119.
2Thapar, Romila. “To Question or Not To Question? That Is the Question.” The Public Intellectual in India, by Romila Thapar et al., Aleph in Association with the Book Review Literary Trust, 2015, pp. 1–40.
3Sarukkai, Sundar. “To Question And Not To Question: That Is The Answer.” The Public Intellectual in India, by Romila Thapar et al., Aleph in Association with the Book Review Literary Trust, 2015, pp. 41–61.
Pratyusha Pramanik is a Research Scholar and Teaching Assistant in the Department of Humanistic Studies, IIT (BHU) Varanasi. She is working on post-colonial social movements in Bengal, she is also interested in gender studies. She is a cinephile and is an amateur film critic. Few of her works have been published in Feminism in India. Her interest in the role of intellectuals stems from her desire to search for a life purpose.
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Disclaimer: The opinions expressed are solely that of the interviewee.
John Greyis an Australian poet, US resident, recently published in Soundings East, Dalhousie Review and Connecticut River Review. Latest book, “Leaves On Pages” is available through Amazon.
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