Categories
Poetry

From Canada to India…

Poems by Sangeeta Sharma

The Song of Toronto lake

Raging waters in the lake

Sapphire, black, jade

On the ferry with a backpack

Waves rolling forth and back

Sparkling sunshine reflects

Staring through the waves you feel

It’s not the water but the skies

And millions of twinkling stars

In the waters

Where the earth and the sky meet

Expanse covered with a golden garment

Rolling waves, unbridled

Like a resplendent bright sheet

Spread over the translucent waters

The spray of the icy water

And unpolluted air

Break your trance!

Shevantis (Chrysanthemums)

It was a kind of cloudburst

A rainstorm

Creating flood-like situation

Orange-alert sounded

Rail tracks and highways

Water-logged

People preferring indoors

Nevertheless

The impoverished girl: frail and pale-faced

Shivering and completely-drenched

 Bare-feet waded

Towards the traffic jammed

Shook the bunch of wet beautiful blooming shevantis

Before the halting motorists at the red signal

Of a Mumbai-highway

My heart cringed at the pathetic sight

And I heard a voice within me:

“Can beggars be choosers?”

Monsoon and the Lockdown

Incessantly, the heavens poured

The young bride who had entered the new threshold

With dreams rainbow,

Felt stifled,

By the humdrum of the lockdown, deadened

For four months and more.

She drew the curtains of the French-windows

To let the thunderous rain droplets,

Sprinkle on her façe: yearning and dry

For every drop cool

Drenched her body and soul

To the core

And infused in her life manifold!

Dr. Sangeeta Sharma, a senior academician, is a widely published critic, poet and writer. In 2012, she authored a book on Arthur Miller and another a collection of 76 poems in 2017. She has jointly edited five anthologies on poetry, fiction and criticism and two workbooks on Communication. A free-lance journalist, she is also a Ph.D Guide appointed by the University of Mumbai. One of her books is also listed as a reference in the department of English, Clayton State University, USA.

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Categories
Review

Of Journeying between Worlds

A Review of Nitoo Das’s Crowbite by Basudhara Roy

Title: Crowbite

Author: Nitoo Das

Publisher: Red River, 2020

In her essay, ‘Woman and Bird’ in What is Found There: Notebooks on Poetry and Politics, poet and essayist Adrienne Rich describes her sudden sighting of a magnificent great blue heron, a bird she has never seen from close quarters before and this brief encounter leads her on to a dialogic exploration of  “all the times when people have summoned language into the activity of plotting connections between, and marking distinctions among, the elements presented to our senses”, of the potentiality of making such experiences the means of interpretation of poetry and life. Concluding the essay, Rich writes:

“Neither of us—woman or bird—is a symbol, despite efforts to make us that. […] I made no claim upon the heron as my personal instructor. But our trajectories crossed at a time when I was ready to begin something new, the nature of which I did not clearly see. And poetry, too, begins in this way: the crossing of trajectories of two (or more) elements that might not otherwise have known simultaneity. When this happens, a piece of the universe is revealed as if for the first time.”

One of the apparent reasons that this essay comes to my mind after reading Nitoo Das’s third collection of poetry, Crowbite, is of course the fact that both these writings are undeniably watermarked by the experience of birdwatching. Nitoo Das, professor, bird watcher, bird photographer, and poet with many anthologies under her belt,  profoundly echoes Rich’s idea of poetry here – “the crossing of trajectories of two (or more) elements that might not otherwise have known simultaneity” and its revelation of a piece of the universe that has been scarcely perceived in the same way before.

As powerful as they are beautiful, as experimental as they are traditional, and as astounding as they are soothing, the thirty poems in this collection will take the reader on a journey that begins concretely in place and culminates in an existential place-less-ness that haunts both without and within. Close attention to topography is an important feature of Das’s poetry and each poem in Crowbite is testimony to the poet’s intimate communication and engagement with the landscape of her hometown in the hills. While even a cursory glance at the titles in the book reveals an intense grounding of most of these poems in a physical locale – like Mawphlang, Laitkynsew, Tawang, NEHU, Ka Kshaid Lai Pateng Khohsiew — all poems here are undoubtedly contextualized in a well-defined geographical space. Arne Naess in Life’s Philosophy writes, “There is a telling German word, Merkwelt, for which the closest English equivalent is “everything that a definite being is aware of”. When it comes to landscape poetry, Das’s Merkwelt is profoundly rich and she can penetrate the ostensible and concrete in it to arrive at the unusual and remote. In the poem ‘Root Bridge, Mawlynnong’, for instance, roots find their being in a metaphor from the world of fiction:

These roots are words that many hands have looped into a tale

With dangling subplots, conflicts, an infinite resolution …

In ‘Spotting a Spotted Forktail’, the “yin-yang bird” acquires an unusually graphic description:

He sprints

like the scattered prints of a newspaper.

he is a chess game speckled

with dots. A zebra bird

with strategic fullstops.

A monochrome

forktrailing a contrast

where the Rhododendron drops.

There are many markers – geographical, cultural and linguistic – with the North-East manifesting a presence as a protagonist within this collection. The poems themselves take on the serenity and wonder of the landscape they describe. However, it won’t take the reader long to realise that Das’s poetry, though, it stems from a territorial response to being and belonging in physical space, enacts itself essentially in the mind. Her landscape, rich though it is, telescopes almost inevitably into her mindscape and it is from this that her images acquire their rich visceral quality.

Examine, for instance, the opening and closing poems of the collection. The opening poem, ‘Mawphlang’ begins with a physical forest that threatens constantly to slide inwards:

The forest is something indecisive

between twig and soil.

It is an old woman opening

her mouth. She has nothing to reveal.

The closing piece, ‘The Cat’s Daughters’, as surreptitious, as mysterious and as metaphysical as the cat itself, closes with a journey that is decidedly inwards, a call towards primordiality, a return to the womb:

We imagine
our mother aging. We worry about her. She tells us:
If the basil dies and the milk curdles, come
save me. And so,
the basil dies and the milk curdles
and we go off on our travels. No,
we marry neither the merchant
nor the river prince. We birth
neither pestles
nor pumpkins. We want to find
our mother, see her silver eyes, touch
her old fur,
kiss her fish-mouth again.

It is this essential spatial tension between the landscape and the mindscape that accounts for a very different sense of temporality in Das’s poems, a fact that strikes one quite early into Crowbite. Though these poems are nourished by a deep affinity towards the natural world, the temporal rhythm they owe their allegiance to is neither chronological nor geological but purely intellectual, something I would call, mind time. Whether, it is observing a forktail, a leaf, a waterfall, an elephant, the rhododendrons, a painting or even a bus, Das’s reflections follow their own trajectory, their unique ratiocinative beat and it is through the subconscious meeting of these trajectories that her powerful poetry is born.

Poems like ‘Leaf in My Room’ and ‘In Which Mawlynnong is a Fractal’ are brilliant poetic ratiocinations explored through questions and answers. While in the former, each answer leads to more questions and in the latter, the questions don’t stop for answers, in both the poems we are brought only and amply close to the understanding of language’s failure to ask or answer, and in turn, to know or mirror the world. And this overpowering awareness of the powerlessness of language to make sense of the world is perhaps what bestows its greatest strength to Nitoo Das’s poetry.

Devdutt Pattnaik, a mythologist, in his article ‘The Song of the Crow’ writes:

“The word ‘why’ is translated as ka in Sanskrit, the sacred language of Hinduism. Ka is the first consonant of the Sanskrit language. It is both an interrogation as well as an exclamation. It is also one of the earliest names given to God in Hinduism. During funeral ceremonies, Hindus are encouraged to feed crows. The crow caws, ‘Ka?! Ka?!’ It is the voice of the ancestors who hope that the children they have left behind on earth spend adequate time on the most fundamental question of existence, ‘Why?! Why?!’ In mythology there is a crow called Kakabhusandi who sits on the branch of Kalpataru, the wish-fulfilling tree. The tree fulfills every wish but is unable to answer Kakabhusandi’s timeless and universal question, ‘Ka?! Ka?!’ “

Though the eponymous and incredibly moving poem ‘Crowbite’ in the book is engendered within a different cultural mythology and worldview, the crow remains here, as elsewhere, a “cawcawcaw of black” a cry connecting the soul to the Earth, a question-mark on civilization, a suspicion, a misgiving, a patch of darkness on the possibility of knowledge, an epistemological interrogation, a stark reminder of human vulnerability. In the closing lines of the poem, the crowbite that pursues Bhobai like both prophecy and legacy, becomes a metaphor not just for creative freedom but also existential freedom. It is freedom from civilization and its hierarchies of truth and knowledge, a crossing over of boundaries – from physical to metaphysical, and an affirmation of the ultimate embodiment of the world. Bhobai the man becoming Bhobai the crow acquires an in/sight that is terribly human and yet beyond the scope of the average, fallible person:

I went wherever I wanted to. I looked at people’s eyes and knew their secrets. I sang songs with the fishermen. I bathed in the sacred river and flew away from their temples before they could throw stones at me.

A word must be spoken for the publisher, Red River, whose superb designing of the book immensely succeeds in drawing attention to the tactile and visceral quality that inhabits these poems. Not to be missed are the remarkable illustrations by the poet that by bringing in another dimension of visuality and experience, lend a sinewy force to the overall interpretation of Crowbite – a collection that will as swiftly make a home in the readers’ hearts as it makes its way to their shelves.

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Basudhara Roy is Assistant Professor of English at Karim City College, Jamshedpur, Jharkhand, India. Sheis the author of two books, Migrations of Hope (Criticism; New Delhi: Atlantic Publishers, 2019) and Moon in My Teacup (Poetry; Kolkata: Writer’s Workshop, 2019). Her second poetry collection, Stitching a Home, is forthcoming in 2021.

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Categories
Poetry

Wearing Silk Gloves Once More

By Jenny Middleton

Gloves, lined with silk’s soft blur

write my hands with memory;

their interior warm with the smooth touch

of things held and held before.

.

Creased and tender in their slide

over skin, it is as if we were relearning

our vows, as a language grown old sings

with words once rusted,

seized and deadened,

amongst a tangle of docks and nettles,

or choked with bind weed’s grasp.

.

Now as clay is worked clear,

turned on its wheel to rings

and worn up to the tenderness of sculpture

these words rise from their base vowels

to sentence the sublime

unfastening us from everyday

routine and rhyme.

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Jenny Middleton has written poetry throughout her life. Some of this is published in printed anthologies or on online poetry sites, including ‘The Blue Nib’. Jenny is a working mum and writes whenever she can find stray minutes between the chaos of family life. She lives in London with her husband, two children and two very lovely, crazy cats.  You can read more of her poems at her website  https://www.jmiddletonpoems.com 

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Categories
Stories

I Grew into a Flute

This is Balochi folktale retold by Fazal Baloch. These stories would be related by a storyteller and they would end with a punchline defining their role in the story.

A storyteller telling a story to an eager crowd. Courtesy: Wiki

Once there lived a merchant. He had two children, a boy and a girl, from his late wife. Travelling to far off lands became difficult for him as he had to look after his children. In his neighbourhood, lived a widow who pretended to love the merchant’s children so much so that it filled him with the longing to marry her. However, she had a wicked heart, and in reality she had had her eyes on merchant’s wealth. At last the merchant tied the knot with her. Soon she began to treat her stepchildren very cruelly. As the merchant spent most of his time outside, he was unaware of his wife’s brutality to his children. She forced them to live on leftovers. As they feared her wrath, the children disclosed nothing to their father and silently suffered torment at the hand of their stepmother.

Time went by. The merchant’s wife was pregnant and eventually gave birth to a child. Her hatred for her stepchildren grew stronger. When the boy grew older, the merchant assigned him the flock to tend in the pasture. The boy spent most of the time away from home. On the other hand, his sister did all chores at home. Her stepmother would curse and beat her. One day, the stepmother made a plan to kill her stepdaughter.

So she took her stepdaughter to the forest on the pretext of collecting firewood. When they got there, she strangled the little girl to death and threw her body into a deep gorge and returned home wailing, “I don’t what befell my daughter. God knows if she ran away; or was devoured by a lethal beast; or did somebody kidnap her…”
The merchant was not at home nor were any men in the neighbourhood. The women looked for her but they could not find any trace of the girl.
Times passed by and the girl’s flesh and bones grew into a reed plant. One day, tending his flock, the merchant’s son passed by the gorge and caught the sight of the very reed plant. He bowed low and pulled up a reed stalk and made himself a flute. When he played the flute, a voice echoed:

‘Play on brother! Play on brother!

Curse the lowly brute

who killed and threw me into the gorge

and I grew into a flute

Goats nibbled my leaves

my brother played me.

The merchant’s son was taken aback. He grew a little afraid but soon he assumed it was her sister’s voice coming out of the flute. He played it again and the flute repeated again:

Play on my brother!

Whenever he played the flute he heard the same lines over and again.
On a moonlit night, a little distance away from home, in the sands the boy played the flute and the flute said:

Play on brother!

When flute’s call reached to the ears of merchant’s wife, she trembled in fear. She thought it was her stepdaughter’s spirit come to haunt her. In the morning, as usual, the boy drove the flock to the pasture and at dusk he made his way back home playing the flute:

Play on brother!

The merchant’s wife at last discovered the voice was coming out of the flute. She seized hold of the flute. Next day with a heavy heart, the boy drove the flock to the pasture. The moment he disappeared from the sight, his stepmother threw the flute into the burning oven.

A while later, an elderly woman came over to bake herself a bread. When she was taking the dough out from beneath the hot ashes, she found a ring stuck to it. The flute had transformed into a ring. She brought the ring home for her grandson. She wrapped the bread in a cloth and put it on the tablecloth.

When her grandson demanded bread, she told him where she had kept the bread. The boy walked over but instead of the bread she found a beautiful girl sitting there. The boy drew back in fear. The girl said softly: “Don’t get frightened. I’m your fiancée. Your grandma has brought me in.”

Meanwhile the grandmother walked in. The boy turned to her and said: ” There is no bread. Instead, there’s girl who says I’m your fiancée.”

The grandmother went to see and found a beautiful girl sitting there. She was happy to have found a fiancée for her grandson. The girl nevertheless warned her and said: “Never tell anyone about me.”

From that day, the girl did all chores at old woman’s hut.

One day a wandering fakir caught the sight of the beautiful girl. He thought that such a moon-like girl deserved to grace a palace rather than a hut.

The fakir immediately made his way to the palace of the king where they were deliberating where to find a beautiful bride for the prince. The king was asking everyone present in the gathering about princesses of nearby kingdoms. Everyone was giving their opinions. Finally the king turned to the fakir. The fakir replied politely: “O, Majestic King! I’ve been to Syria and Rome, China, Hind and Sind; I’ve visited the abodes of rich and poor. If I get my life spared, I want to say something in your honour.”

The king said, “Go ahead O Holy subject of the Lord.”

The fakir continued, “I’ve seen a girl in the huts. She is as beautiful as a houri.”

The prince said he would go and bring the girl himself. Hence, he took plenty of gifts and along with the fakir went to the old woman’s hut. When the old woman understood the intentions the prince, she moved the girl to an undisclosed location. The prince sent many people to the old woman demanding the hand of the girl in lieu of enormous wealth but she refused and said that other than a grandson, nobody lived with her in their hut.

At last, the enraged prince went to her. He placed hot roasted wheat on old woman’s palm and firmly clenched it in his hand. The old woman cried loudly and sought apologised to the prince and revealed the location of the girl and demanded a huge dowry for her.

The prince granted all her demands and gave her so much wealth that she could lead the rest of her days in peace and prosperity.

The storyteller concluded the tale:

I took the girl to the palace and made it back home.

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This folktale originally appeared in Gedi Kessah ( The Folktales; Volume 07) published by the Balochi Academy Quetta shared with us with permission taken by the translator.

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Fazal Baloch is a Balochi writer and translator. He has translated several Balochi poems and short stories into English. His translations have been featured in Pakistani Literature published by Pakistan Academy of Letters in 2017 and Silence Between the Notes — the first ever anthology of Partition Poetry published by Dhauli Books India in 2018. His upcoming works of translation include Why Does the Moon Look So Beautiful? (Selected Balochi Short Stories by Naguman) and God and the Blind Man (Selected Balochi Short Stories by Minir Ahmed Badini).

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Categories
Poetry

Three poems from Ukraine

By Lesya Bakun

Someone’s Dream

(Translated from Ukrainian to English by the poet herself)

Well then.

Finally, everything is done,

so that someone’s dream

does not come true.

Convene the musicians!

After all, this is hard work:

consistently doing everything

not to give anyone hope.

Or take it?

But in Mary’s poems,

Some weird, not at all like Zhadan’s*,

Angels are step dancing,

And, apparently, they feel good there

in the steppe.

*Zhadan – Well-known Ukranian writer Serhiy Zhadan

Rosehip Bush

(Translated from Russian to English by the poet herself)

I think life is

like a cauldron of boiling water:

No matter which side you touch,

you’ll get burnt.

I think life is

a rosehip bush:

Beautiful on the outside,

But it hurts a lot.

I think of life,

and its many aspects,

but I’m looking at the world

through my camera’s lens,

and it sees the world

with no lattice.

The Sad Philosopher

(Translated from Ukrainian to English by the poet herself)

How have I earned

such happiness?

This is more than good

for me.

I want to stay

a sad philosopher,

forever.

No changes.

No events.

No growth.

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Lesya (Oleksandra) Bakun is a polyglot poet and non-formal educator who resides in Ukraine. She has been writing since the age of 14, in Ukrainian, Russian, and English; her poems were published in the local young poets’ anthology. Oleksandra has the ‘young’ and ‘adult’ periods of her writing life, and challenges of each are vividly seen in the words she’s sharing – both as texts and in poetry readings. Her poems revolve around complex themes like trauma, gender, societal issues, relationships, and mental health.

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Categories
Tagore Translations

The Library

A part of Bichitro Probondho (Strange Essays) by Rabindranath Tagore, this essay was written in 1885. It has been translated from Bengali by Chaitali Sengupta from Netherlands

Rabindranath Tagore

The stillness inside the library can be compared to the thousand-year-old roar of the mighty ocean that has now been tamed to sleep. A deep, peaceful slumber of a baby. A place where language is on hold, its rhythmic tide is locked and the brightest light in our souls is imprisoned behind the black and white words. I wonder, what would happen, if one day, the words revolt, breaking free of the bondage? Just as the Himalayas contain in its frozen ice a thousand floods, in the same way this library too preserves the best of human emotion in its breast.

Humans have been able to fence in electricity with iron wires, but who knew that man would lock words behind silence? Who knew that he could trap music, boundless hopes, the happiness of an awakened soul and the prophecy of the oracles in the pages full of words? That he would imprison the past in the present? And create a bridge upon the infinite ocean of time just with the help of a mere book?

We stand at the crossroads of a hundred roads in the library. Some paths lead to the boundless sea, some to the topmost peak, and yet another meanders to the inner crevices of the human heart. There’s no barrier, no matter where you wish to go. Man has created his salvation within the small perimeter of a book.

In this library, one can very well listen to the rise and fall of human emotions, like the echoing of the sea resonating through the conch shells. The living and the dead co-exist in close proximity here and opposition is a close relative of compliance. Trust and doubt, research and discovery are mates here. The popular and less popular live together amidst great peace and harmony. None ignore the other with contempt.

Crossing several rivers, oceans, mountains the voice of humans have reached here, galloping through several ages of time. Come, come here, for here we’re singing the birth song of light.

The Great One, who after discovering heavens, had given out a clarion call to all humans — ‘You all are the sons of heaven, this earth is your heavenly abode’ — it is his voice and millions of other similar voices, that reverberate within these walls through the years.

Have we then, from the foot of Bengal, got nothing to say, no message to give out to the human civilization? In the unified music of the world would Bengal’s contribution be only silence?

Doesn’t the sea at our footsteps speak out to us anymore? Doesn’t the Ganga bring forth the song of Kailas for us? And the vast blue canopy- isn’t it anymore there above us? And the galaxy of stars there, are they not for us?

Each day brings messages to us from far away countries from past and present. In response, are we only going to produce a few flimsy English newspapers? The countries around the globe are writing their names with the ink of immortality. Would we, Bengalis, be happy to put our names only on the application papers? Humanity is putting up a stiff fight against the preordained destiny; with the bugle calls, soldiers are being called upon. At a time like this, are we only going to be immersed in petty affairs?

Bengal’s heart is full after a long silence. Let her once speak out, in her own tongue. Her voice would indeed add melody to the music of the world.

Author’s bio

Rabindranath Tagore (1861 to 1941) was a brilliant poet, writer, musician, artist, educator – a polymath. He was the first Nobel Laureate from Asia. His writing spanned across genres, across global issues and across the world. His works remains relevant to this day.

Translator’s bio

Chaitali Sengupta is a published writer, translator, journalist from the Netherlands. She is involved in various literary & journalistic writing, translation projects for Dutch newspapers (Eindhoven News, HOWDO) and online platforms, both in the Netherlands and in India. Her works have been extensively published in many literary platforms like Muse India, Indian periodical, Borderless Journal, Setu Bilingual, The Asian Age. Her recently translated work “Quiet Whispers of our Heart” (Orange Publishers, 2020) received good reviews and was launched in the International Book Fair, Kolkata, India.

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Categories
Poetry

Poems of Hurt

By Sonya J Nair

1.
 
Fury 
 
Slow burn.
 
A screw  	
coiling, coiling, coiling 
A watch  
 	wound, wound, wound 
 
A screw to the heart  
 	wōund, wōund, wōund 
the sound of acid pumping 
 
 	a spring 		a snap  
 	 	 	recoil 	 	 			recoiling  	
re-coiling. 





Tangibility
The day you died, I forgot
— to fret over the numbness that resided
at the tip of my left little toe.
— and how annoyed I had been
 with you for refusing to believe 
the existence of
such a mustard seed of an anomaly.

"Totally in the extreme," you howled,
while I contemplated blue murder.
— how I once woke to find you 
nibbling away at my hypothesis, 
your face impishly inching closer, 
making me want to love you
in ten shades of tangibility.

It was only by night,
after they had buried you,
that I wondered — if
loss could send feeling
flooding into frozen digits —
the cascades of pain, a twinge?
the keening in my soul, a twitch?

I touched the spot.
Still cold.
As cold as you had gone.

Sonya J. Nair is the editor of samyuktapoetry.com. She is working on her first collection of poems. She has been published in the Shimmer Spring Anthology and Rewriting Human Imagination- an anthology published by IASE and the Centre for Digital Humanities.

Categories
Musings

Happy Hanukkah!

Kavita Ezekiel Mendonca tells us about the ancient Jewish festival of Hanukkah, with its origins in the early BCEs and the Seleucid Empire

Growing up in a Jewish home, Hanukkah, also spelled Chanukah (which means dedication in Hebrew), or the Festival of Lights, was one of my favorite celebrations. I loved this time of year as we lit the special Hanukkah Menorah (the candelabra of nine flames) lit by a Shamash, or main candle, for eight days, one candle for each day. The ninth candle was the ‘lighter’ or ‘helper’ candle. The older, more traditional Menorah had seven candles. The Menorah in my home is special since it was a gift to me from a dear aunt in Israel. In my mother’s home, the Menorah had pride of place in a corner of a special shelf in the living room.  

I have read that traditionally, the Indian Jews light an oil lamp instead of candles, but I remember the lighting of the candles in The Menorah in my home. I have also read that the late Rabbi Gavriel Noach Holtzberg, who lost his life during the 26/11 Mumbai terror attacks had started the tradition of lighting the spiritual and festive lights of Hanukkah in 2003 at the Gateway of India, close to the Taj Mahal Hotel. Over the past decade, Chabad Mumbai has continued the tradition of lighting the menorah at Gateway of India with a wish to spread light and love.

I loved Hanukkah as I listened to the beautiful melodious prayers sung by the elders of the family, and the special dishes that were prepared. Like Diwali, it is also a time for gift-giving, especially to children.  Each day, we prayed the Hallel, the selection of five gratitude-themed psalms (113 – 118) from the Bible.

It is apt to compare Hanukkah with Diwali, the festival of light, albeit with a different history. The importance of light in all religions is significant as it represents the triumph of good over evil, the dispelling of darkness, which is said to be banished with wisdom, and obscurity is said to be be illuminated with truth.  In Judaism, light is also linked to creation, and to hope and redemption. The candles are never used for pleasure but have a holy significance. Light has always been a metaphor for wisdom.

 In 2020, Hanukkah will be celebrated from the evening of December 10th to December 18th, coinciding with the Jewish month of Kislev.  The Jewish calendar is a lunar one. It commemorates the re-dedication of the Second Temple in Jerusalem in Israel, where according to legend Jews had revolted against their Greek Syrian oppressors in the Maccabean Revolt. The event took place before the birth of Jesus Christ. It is also a time to celebrate religious freedom, especially for Jews in India, a phenomenon unmatched anywhere else in the world because Jews never faced any sort of institutionalized anti-Semitism in India. 

According to early studies, it was said that the first Jews in India never celebrated Hanukkah, which indicates that their arrival in India pre-dated the re-dedication of the Second Temple which took place around 516 BCE. They were only introduced to Hanukkah much later.

It is customary to eat fried foods during Hanukkah, as oil is symbolizes the miracle of the feast, where a single night’s supply of lamp oil lasted eight days.  I remember eating the coconut milk curries, sweet flattened rice (poha), rice pancakes and the onion pakoras, at my grandmother’s home in Bombay. The biggest treat was China grass halva, which is a dessert, made of Agar-Agar and coconut milk. One of my aunts was well-loved for making this halva, and I have written and published a poem dedicated to her. The poem was named China Grass Halva. I missed her and the sweet dish when she immigrated to Israel. The Indian Jews, called the Bene Israel Jews, the community to which I belong, had this kind of cuisine at Hanukkah time. The cuisine was also influenced by Maharashtrian and Konkan cuisine.

In the Eastern-European tradition, the potato latke, which is kind of a pancake is usually served with applesauce. In Israel, a popular jelly-filled doughnut, called sufganya, is eaten.  My French-Canadian neighbor makes potato latkes, shaping them into small potato cakes, not into a pancake. She serves them with applesauce. Her husband’s mother had many Jewish friends.

Dreidels

A popular game played by the Ashkenazi Jews (Jews in Israel from western countries, as opposed to the Sephardic Jews who are from Africa and the Middle East) during Hanukkah, is Spinning the Dreidel, which is a kind of four-sided spinning top with some Hebrew letters on it. Legend has it that the Jews were forbidden by their Greek Syrian masters to study the Torah.  They would do so in secret, but whenever a patrol passed by, they would hide the Torah and pretend to be playing ‘Spinning the Dreidel’.  The letters on the dreidel have values and determine the winning or losing of the game! There is also a dreidel song that the children sing while spinning the top. We played with tops growing up in Bombay, but not the game of ‘Spinning the Dreidel’. 

In Calgary, Alberta, Canada, which houses the fourth largest Jewish community in the world, there is a special Hanukkah celebration at City Hall, where the Mayor lights the Shammash or ‘lighter’ candle on the Menorah to kick-off the 8-day celebration.

This year I wonder how such community celebrations will be impacted?

Kavita Ezekiel Mendonca was born and raised in a Jewish family in Mumbai.  She was educated at the Queen Mary School, Mumbai, received her BA in English and French, an MA from the University of Bombay in English and American Literature, and a Master’s in Education from Oxford Brookes University, England.  She has taught English, French and Spanish in various colleges and schools in India and overseas, in a teaching career spanning over four decades. Her first book, Family Sunday and Other Poems was published in 1989, with a second edition in 1990.

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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL. 

Categories
Poetry

December poems

By Anita Nahal

Sleepless nights – Anita Nahal 



 

i.	Storm

Sleepless nights are an aphrodisiac, sometimes. They are you and your naked skin next to mine. When hands linger and the morning sun is asked to wait, intense sun rays are hushed out the room. In the middle of the night between endless sharing, sleepless nights are like that glass of water at my bedside in which I’d slipped a couple of ice cubes to cool the heat. Those sleepless nights don’t come very often even though I send hand written letters sprinkled with a bit of ittar at the envelope’s opening. I keep waiting for you…keep waiting for you and the storm stands at the doorstep crushing dry leaves against restless window panes.


ii.	Lull

Sometimes, sleepless nights come like a lull between pregnant chapters of a novel. Curiosity compels to turn the page and I drag my feet like exhausted horses after a long, tedious journey in medieval times. I try to calm the pawns and the elephants that the horses are being tended to, but a game of chess gives me away. I don my royal clothes and try to appear majestic as I stride out to allay fears of my ailing armies, but sleepless nights don’t let go…don’t let go and hold on to reigns like lonely seaweeds in a forgotten marsh. And the parched leaves of the now overlooked storm have been pressed dried as book marks in my novel.

iii.	Rejuvenation 

Since I’m not the game type, I give up any lackluster attempts to try. Neither chess, nor dice, nor the war  or love kind. I lay alone for that’s how I find peace to rejuvenate. On clean sheets after a lazy shower, I refuse to even put on my reading glasses or stretch my hand for the lamp switch. A nightcap of hot buttered rum, some Amazon rain sounds with light Native American flute soothes. Sleepless nights walk away…walk away gently as I lay beneath a dreamcatcher with fairy lights blinking tenderly. The storm and the lull have bonded, and the expectant novel goes to sleep unread. And so, do I. 
 


Glossary:
Ittar: An essential oil derived from botanical sources













Airplanes in flight, when a heart came to be in crimson and saffron


I guess, I guess it’s tough to say where you are headed. Perhaps away from a love, or to a love. I’m just a relentless romantic so bear me my mushy heart’s muse as did Robert Frost whom I met last night as I was making my way for a glimpse of you flying. He told me to keep walking till I reached a clearing through thick tree tops where the sky and the crimson-saffron leaves mingled with the hues of my cheeks so that I would blush, and a heart would come to be.

I stood in the open with my arms far above trying to hold on to some magical woodland while shadows of hearts danced in tinges of yellows, browns, and lime greens playing mischief with my own shadow. As I serenely tried to capture them, butterflies flew in from all sides with naughty eyed elves riding abreast. I pinched myself. I shook my clothes. I kicked off my shoes and was ready to waltz when Alice in Wonderland stood beside me watching you fly and zoom by. I whispered to the heart shadows to come back and they all blushed crimson and saffron, and a heart came to be.

I kept watching till I could only hear your hum, and then turned to the wise trees beseeching their embrace. Avatars of all foliage clasped palms sprinkling me with autumn leaves and my yogic breaths and poses didn’t fail as I prepped to fall to rise again. I merged with the ground with my heart full and calm as all the crimsons and saffron held arms, and a renewed heart came to be.

As time flew along with you, I slowly rubbed my eyes watching a paler blue than pale blue sky. Perhaps its misty clouds were lifting you to keep flying, chugging, going . Perhaps a lover, or a soldier, a mother or father, or a child are yearning inside you to take them to their loved ones. Your journey is long, yet I’ll watch you from my crimson-saffron clearing, my heart next to yours. And when all loved ones have met those waiting, everyone’s blushing cheeks will turn an enduring red, and a heart forever would come to be. 












Sleepless nights – Anita Nahal 



 

i.	Storm

Sleepless nights are an aphrodisiac, sometimes. They are you and your naked skin next to mine. When hands linger and the morning sun is asked to wait, intense sun rays are hushed out the room. In the middle of the night between endless sharing, sleepless nights are like that glass of water at my bedside in which I’d slipped a couple of ice cubes to cool the heat. Those sleepless nights don’t come very often even though I send hand written letters sprinkled with a bit of ittar at the envelope’s opening. I keep waiting for you…keep waiting for you and the storm stands at the doorstep crushing dry leaves against restless window panes.


ii.	Lull

Sometimes, sleepless nights come like a lull between pregnant chapters of a novel. Curiosity compels to turn the page and I drag my feet like exhausted horses after a long, tedious journey in medieval times. I try to calm the pawns and the elephants that the horses are being tended to, but a game of chess gives me away. I don my royal clothes and try to appear majestic as I stride out to allay fears of my ailing armies, but sleepless nights don’t let go…don’t let go and hold on to reigns like lonely seaweeds in a forgotten marsh. And the parched leaves of the now overlooked storm have been pressed dried as book marks in my novel.

iii.	Rejuvenation 

Since I’m not the game type, I give up any lackluster attempts to try. Neither chess, nor dice, nor the war  or love kind. I lay alone for that’s how I find peace to rejuvenate. On clean sheets after a lazy shower, I refuse to even put on my reading glasses or stretch my hand for the lamp switch. A nightcap of hot buttered rum, some Amazon rain sounds with light Native American flute soothes. Sleepless nights walk away…walk away gently as I lay beneath a dreamcatcher with fairy lights blinking tenderly. The storm and the lull have bonded, and the expectant novel goes to sleep unread. And so, do I. 
 


Glossary:
Ittar: An essential oil derived from botanical sources













Airplanes in flight, when a heart came to be in crimson and saffron


I guess, I guess it’s tough to say where you are headed. Perhaps away from a love, or to a love. I’m just a relentless romantic so bear me my mushy heart’s muse as did Robert Frost whom I met last night as I was making my way for a glimpse of you flying. He told me to keep walking till I reached a clearing through thick tree tops where the sky and the crimson-saffron leaves mingled with the hues of my cheeks so that I would blush, and a heart would come to be.

I stood in the open with my arms far above trying to hold on to some magical woodland while shadows of hearts danced in tinges of yellows, browns, and lime greens playing mischief with my own shadow. As I serenely tried to capture them, butterflies flew in from all sides with naughty eyed elves riding abreast. I pinched myself. I shook my clothes. I kicked off my shoes and was ready to waltz when Alice in Wonderland stood beside me watching you fly and zoom by. I whispered to the heart shadows to come back and they all blushed crimson and saffron, and a heart came to be.

I kept watching till I could only hear your hum, and then turned to the wise trees beseeching their embrace. Avatars of all foliage clasped palms sprinkling me with autumn leaves and my yogic breaths and poses didn’t fail as I prepped to fall to rise again. I merged with the ground with my heart full and calm as all the crimsons and saffron held arms, and a renewed heart came to be.

As time flew along with you, I slowly rubbed my eyes watching a paler blue than pale blue sky. Perhaps its misty clouds were lifting you to keep flying, chugging, going . Perhaps a lover, or a soldier, a mother or father, or a child are yearning inside you to take them to their loved ones. Your journey is long, yet I’ll watch you from my crimson-saffron clearing, my heart next to yours. And when all loved ones have met those waiting, everyone’s blushing cheeks will turn an enduring red, and a heart forever would come to be.

Anita Nahal Ph.D., CDP is a professor, poet, short story writer and children’s writer. She teaches at the University of the District of Columbia, Washington DC. Nahal has two books of poetry, one book of flash fictions and three children’s books to her credit, besides an edited poetry anthology. Her writings have appeared in journals in the US, UK, Asia and Australia. More on her at: https://anitanahal.wixsite.com/anitanahal

Categories
The Literary Fictionist

Monalisa No Longer Smiles Here

By Sunil Sharma

Everybody called her Monalisa.

Nobody knew or cared who the real Monalisa was. The name just stuck on. Just like that. Three months and she was already running the household like an old woman.

If grandma needed warm water, she would shout, “Oye, bring me some warm water. My feet are giving me hell.” Grandma — the poor soul! She suffers from joint pain and pain of every conceivable type — rarely stirred out of her large bed and needed lot of things in her ground floor room. The burly mustachioed Grandpa needed tea after every half-an-hour in the cluttered drawing room. He would sit throughout the day, watching television, smoking constantly and coughing and belching smoke —making the whole place look like a huge chimney — and, reading morning paper in installments, throughout the long and still days. Monalisa supplied him with tea every half an hour and grandpa would feel mightily happy with this service and say invariably, “Here comes my little precious Monalisa. The only soul who cares for an old man in this goddamn cursed house,” and while saying so, he would often peer over the glasses, his gray bushy eyebrows uplifted, reminding you of a tired Santa.

Bhavi wanted the breakfast early in her first-floor bedroom and would shout urgently, “Monalisa, run. I am getting late for office again.” Little Monty always forgot his tiffin. Monalisa would run after the auto and hand it over to fat bespectacled sleepy Monty. She was on her toes right from morning till evening. Within last three months, she had taken over all the responsibilities of an adult homemaker. Grandpa would often say, “If Monalisa runs away, we would all be in great trouble, starved and mad at the other.”

Bhavi would feel irritated by this grim forecast, “Why would she run away? The rich food she eats here, frocks of my Tanya she gets to wear, will she be getting all these things anywhere else?”  

Grandma would say, “Oye, Pa is getting soft in his head. Old age? He goes on babbling like that. Always seeing bad things first.”

Bhaiya* would shrug off, rephrasing his boss, “The world is full of such Monalisas. If one goes, another comes. Nobody is indispensable in the world. Is it not Pappaji*?” Pappaji would grunt.  

Tanya, doing her homework, would add, “Before her, there was Rani. Before Rani, there was Kusum. Before that….”

Little Monty would interrupt the total recall, “Look, Pappaji, Tanya is not doing her homework. She is disturbing me.” Tanya, hurt, would make faces, “Oh, the Einstein is working. How many marks did you get in math in the first term?” Little Monty, looking cross, would adjust his Harry-Potter frame over his hooked nose and say, “What about your physics, Didi*?” Tanya would sigh, “Oh, you would know when you come to class VIII”.

Deep down, everybody dreaded the prophecy of grandpa. The fact was that our house ran because of these servants.

When Rani had disappeared one evening, there was total chaos. It had continued for long. Nobody got anything on time and everybody cursed everybody else. Old grandma cursed her fate. Grandpa cursed rising prices and the government. Bhaiya and Bhavi fought bitterly everyday.

“Where is my breakfast?” he would ask.

“I am already late. You prepare one for yourself and one for the kids,” Bhavi would answer flatly.

“Oh, so I should leave my job with an international company and become a cook at home.”

“And who am I? An unpaid cook. What else? I also have a job to keep.”

“Leave that job then. I earn quite sufficient.”

“No. You leave your job first.  Why should I leave my bank job?”

This was routine. The mornings were awful ritual and a delight for the nosy neighbours.

Both would leave, cursing each other. Grandma, deprived of tea, would grumble, “Oye, my legs. I wish I were dead.”

“That you have been saying for last 45 years,” grandpa would say. “Oye, You always wanted me dead. Listen, old man, I am not going to die. If I do, I will come back as a bhoot* and torment you forever.”

“For   that you need not die. You have already been doing all that to me,” grandpa would say and laugh his belly laugh. “Oye, my kismet*. Nobody wants me. That bahu*, that son, my own man—nobody wants me anymore. What should I do, rabba*?”

“Keep your mouth shut. As easy as that.”

“Oye, nobody allows me to speak now. O good Lord! strike me dead,” she would cry.

Little Monty, dressing by himself, would say, “Why does grandma say Oye, Oye?”

“Oh, shut up, Einstein!” Tanya would shout.

“Oye, Oye, nobody allows me to speak, not even my fat sis,” he would complain. Tanya would fly for him across the room but our Einstein, a smart runner, would fly faster than a missile.

“This house is a nuthouse!” Grandma would say.

“No doubt about it. ” Grandpa would   confirm.

In this chaos, one August afternoon, walked in a little girl, later called Monalisa. It was unusually cold and wet day, dull and grey, the heavy rains whipping the high-rises of Vasant Kunj in New Delhi. Dark clouds had covered the area and mild darkness had fallen. The doors flew open magically and entered a child, followed by a short, slim man. The gloom of the day was lit up by the silver of the lightening that traveled like an enormous quivering white snake across the sky.

Papaji, this is my daughter.”

The girl looked frightened.

“Do not go by looks. She is small. She can clean, sweep, cook. She is very good at that,” the dhobi* said, hard selling her as if she were a new detergent.

“What should we pay?”

“You keep her full time. Feed her. Then pay whatever you want.”

 The deal was on. The dhobi did not say goodbye. He turned his back and went out in the pouring rain. The child looked longingly at the rain, the retreating figure, and the outside world. She half- raised her hand to wave at a receding father and then stopped in mid-air, lost in that instant between a fading and an emerging world.

 “Child, make me a cup of tea,” Grandpa said gently.

That moment on, she was sucked into a new adult harsh reality.

Her pearly smile won everybody’s heart. Her waif-like figure flitted silently from room to room and she cleaned, swept, mopped like a new detergent. The only difference in her appearance was an occasional shampooed hair and scrubbed-clean look. And she looked out of shape in the hand-me-down, ill flitting dresses of Tanya who had overgrown or discarded them for her hundredth dress. The madness had subsided but temporarily and everybody got food of their choice in time.

“This girl can work like ten horses,” Grandpa said one day.

“Oye, do not cast an evil eye. May God give her more strength,” countered grandma. In the duplex, Monalisa occupied a 3 ft 2″space on the threaded carpet of grandma’s room. That was her nocturnal home where she slept like a log. Her family never visited.

After Diwali, all of us planned to visit Agra. My job was to deliver her to the dirty basti*, 10 km away, where her family lived in a shack under a spreading old banyan, near a Hanuman temple, an open-air structure next to the tree where elders congregated for their daily fix of gossips, chai and smoke. As I left her there on the side street, I saw her running off the remaining 100 meters, the distance that intervened between a free world and a grown-up world. I sat in the car and saw her disappear in the crude shack made up of plastic and ropes and bamboos. The 10-meter yard was reclaimed from the weeds and dressed up. A tulsi pot bloomed. She came out immediately, waved her hand to signal safe arrival, and smiling, vanished again in the dark womb again.

Evening I came back to retrieve her. I was a bit early. Cold November dusk was settling down. The orange disc was slipping fast behind a bank of the fluffy, white clouds. Crows were returning. An icy wind had stated blowing. I got down from the car and walked the short distance to the home of Monalisa. She was not there. Her asthmatic battered graying starved mother went out to search for her.

 Then I saw her.

Some 600 meters away. She was playing with kids her age. She was running, her hair streaming, thin face flushed, yelling at the top of her piping voice, a little goddess in motion. Some kid was chasing her. In order to avoid the pursuer, Monalisa, happy and excited, began climbing the nearby peepul tree. All the malnourished brown kids, sweaty and out-of-breath, shouted and formed a circle beneath the tree.

A simple game I have never seen Tanya and Monty play.

The simple drama was rudely interrupted by the yelling of her mother. In a minute, she ran up to me, followed by her lean, semi- starved, ill-clad kid brother crying for her, “Do not go, do not go. Let us play one more time, didi, please. Come back.” The light went out of didi‘s eyes. Her mother grabbed the whimpering child but it cried louder. “You have to wait for her for so long. Please excuse her, she is just a child,” her frail mother, lifeless and bloodless, pleaded with me abjectly. “No problem. I can understand.” I said, already feeling like a robber. We went to the car. She looked back longingly, her eyes blank, face drained. Her friends came running, waved and then began playing. The brother cried. A cold wind sliced us cruelly in the middle. The sun, effeminate and yellow-faced, went down. The early darkness suddenly embraced us.

As soon as she entered, grandma shouted, “Oye, fetch me warm water. My feet are hurting.”

“And tea for me,” said grandpa. She went straight to her territory.

I said to grandma I was not in a mood to bring the child back, at least, for a night, “She would have enjoyed some time more with her family.”

“Oye,” Grandma glowered, “You have become like a woman. Men should be tough. These are poor people. They breed like pigs. If we had not taken her in our custody, her drunkard father would have sold her to a brothel. We provide safety, security and food to her. She gets decent treatment here. She is family to us.”

I did not argue. I went out and blended in the gloom of the advancing night. The cries of her phantom brother and the sad eyes of Monalisa haunted me for long on that short winter night.

*papaji: An affectionate way of addressing a grandfather in Northern India

*bhoot: Ghost

*kismet: Fate

*bahu: Daughter-in-law

*rabba: God

*bhaiya: Brother

*didi: Elder sister

*dhobi: Washerman

*basti: Slum

Sunil Sharma is the editor of SETU. He is a senior academic, critic, literary editor and author with 21 published books, seven collections of poetry, three of short fiction, one novel, a critical study of the novel, and, eight joint anthologies on prose, poetry and criticism, and, one joint poetry collection.

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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL