Chapter 2of Isa Kamari’s novel, The Throne,has been translated by the author from Malay. We will be running the whole novel as serial through the year. Click hereto read.
A Tiny Piece of Homeland, an autobiographical narrative by Kallol Lahiri in Bengali, has been translated by V. Ramaswamy. Click here to read.
Walking Together, a poem, has been written and translated from Korean by Ihlwha Choi. Click hereto read.
Swopno (Dream), a poem by Tagore, has been translated from Bengali by Mitali Chakravarty. Click hereto read.
Somewhere between the borders drawn on maps and the divisions carved into human minds, an ancient truth has been quietly waiting to be remembered: the world is one. Not one in the trivial sense of sharing a planet, but one in the deeper sense that every human being, every culture, every living thing is woven from the same fabric of existence. The recognition of oneness, the understanding that “I” and “the other” are not fundamentally separate. It’s not merely a spiritual ideal but the single most practical foundation for building a happy, peaceful, and sustainable world.
Division, by contrast, is the root of nearly every form of suffering humanity has inflicted upon itself: war, exploitation, prejudice, ecological destruction, and the quiet loneliness that plagues even the most prosperous societies. If the world is truly one, then healing it does not require inventing something new; it requires remembering something old.
Human beings are born into a world that immediately teaches them to see in categories. We learn our name, our family, our nation, our religion, our race and with each label comes an invisible boundary. These boundaries are useful for organising social life, but they become dangerous when we mistake them for ultimate reality. We begin to believe that our group’s survival, prosperity, or pride depends on being separate from, and often superior to another group. This is the illusion of separation, and it is the psychological seed from which most human conflict grows.
History offers endless evidence of what happens when this illusion hardens into ideology. Colonial empires justified centuries of exploitation by convincing themselves that colonised peoples were fundamentally different, lesser, and therefore fair game for domination. Wars have been fought over religious identity, national identity, and racial identity each side certain that the other was so essentially different that violence became not just permissible but necessary. Even in peacetime, this illusion shows up in economic systems that treat the poor as disposable, in social hierarchies that treat certain lives as worthless, and in environmental policies that treat nature as a resource to be extracted rather than a body of which we are a living part.
Yet science itself has quietly dismantled the illusion of separation even as culture continues to reinforce it. Physics tells us that everything in the universe emerged from the same cosmic origin and is composed of the same fundamental particles, endlessly recombined. Biology tells us that all life on Earth shares common ancestry, that the boundary between “self” and “environment” is porous. We breathe the same air, drink water that has cycled through oceans and clouds for millions of years, and carry within our bodies more microbial cells than human ones. Ecology tells us that ecosystems are not collections of separate organisms competing in isolation, but interdependent webs where the health of one part depends on the health of the whole. Even neuroscience suggests that the boundaries of the self are far less fixed than we assume, shaped by relationship, language, and culture from the moment of birth. Modern knowledge, in other words, converges with ancient wisdom traditions on a single point: separation is a useful intellectual map, but it’s not the territory.
Long before modern science offered its evidence, the world’s spiritual and philosophical traditions arrived at the same insight through direct contemplation of experience. In the Indian civilisational tradition, the Upanishads declare “Ekam Sat, Vipra Bahudha Vadanti” — Truth is one, though the wise call it by many names. The Vedantic vision of “Tat Tvam Asi” — “Thou art That”, points to the identity of the individual self (Atman) with the universal self (Brahman). The Bhagavad Gita speaks of the wise seeing “the same in all beings,” neither elevating nor diminishing anyone based on external distinctions.
This is not a uniquely Indian insight. In Buddhist philosophy, the doctrine of dependent origination (pratityasamutpada) teaches that nothing exists independently; everything arises in relationship to everything else. The Christian mystical tradition speaks of all humanity as members of one body. Sufi poets, like Rumi, wrote of the lover and the beloved as ultimately indistinguishable, using the language of romantic union to point toward a deeper metaphysical unity. Indigenous traditions across the Americas, Africa, Australia, and Asia have long understood the human being as inseparable from land, ancestors and community, a relational selfhood utterly different from the isolated individualism that modern economic life often assumes.
The philosophical concept of Vasudhaiva Kutumbakam — “the world is one family” — captures this spirit precisely. It does not deny the difference; it does not ask us to erase the beautiful diversity of language, custom, cuisine and belief that makes human culture so rich. Instead, it asks us to hold that diversity the way a family holds the differences among its members: as variation within belonging, not as grounds for exclusion. A family does not stop being one family because its members have different tastes, temperaments, or talents. Diversity and oneness are not opposites;
If oneness is true at the level of physics, biology, and spiritual insight, it also turns out to be true at the level of practical psychology. Modern research into human wellbeing consistently finds that happiness is not primarily a function of individual accumulation of wealth, status, possessions, but of the quality of our relationships and our sense of connection to something larger than ourselves. People who feel isolated, even when materially wealthy, report lower life satisfaction than those embedded in strong communities, regardless of income. This is not a coincidence. Human beings evolved as intensely social creatures; our nervous systems are wired for connection, and chronic disconnection registers in the body as a form of stress that erodes both mental and physical health.
A worldview built on separation is, in this light, self-defeating. It tells us to compete rather than cooperate, to accumulate rather than to give, to defend rather than to open. It produces short-term gains for individuals or nations at the cost of long-term wellbeing for everyone, including the “winners.” A world of walled nations and gated communities is not a happy world, even for those inside the walls, because the psychological cost of maintaining separation, vigilance, suspicion, fear of the other is corrosive to the very peace it claims to protect.
Oneness, by contrast, offers a coherent foundation for sustainable happiness because it aligns our inner orientation with the actual structure of reality. When we act from the understanding that another person’s suffering is not truly separate from our own wellbeing, compassion becomes not a moral obligation imposed from outside but a natural expression of clear seeing. Generosity stops feeling like sacrifice and starts feeling like common sense, because what benefits the whole ultimately benefits the part. This is why every contemplative tradition that has taken oneness seriously has also produced ethics centred on compassion, non-violence and service not as rules to be obeyed, but as the natural behaviour of someone who has stopped mistaking the part for the whole.
Nowhere is the practical urgency of this vision more visible than in the ecological crisis now facing humanity. Climate change, biodiversity loss, pollution, and resource depletion are not separate problems to be solved by separate nations acting in isolation; they are symptoms of a single underlying error, the belief that human beings stand apart from and above the natural world, entitled to extract from it without consequence. A river does not recognise a national border; a warming atmosphere does not respect a treaty line. The planet itself is demonstrating, in the most literal and consequential way possible, that separation was always an illusion. What happens in one place is now measurably connected to what happens everywhere else.
The only responses capable of matching the scale of this crisis are those built on a recognition of interdependence: shared responsibility, shared sacrifice, and shared benefit. Nations that continue to act as though their own prosperity can be secured at the expense of the planet’s shared systems are, in effect, still living inside the illusion of separation and the consequences of that illusion are now measured in extreme weather, mass displacement, and ecological collapse. The idea of ‘one world’, one that understood its own unity, would treat the atmosphere, the oceans, and the biosphere as commons to be tended together rather than resources to be seized competitively. This is not utopian idealism; it is simply what the physical reality of an interconnected planet requires of a species intelligent enough to notice it.
It is not enough to affirm oneness as an abstract truth; it must be translated into the texture of daily life and public policy. On the personal level, this means cultivating the practice of seeing beyond the labels that separate us, learning to recognise our shared humanity even if language, religion, or politics differ sharply from our own. It means choosing curiosity over contempt when we encounter differences, and remembering that every person we meet is fighting a battle we cannot fully see, shaped by circumstances as real to them as ours are to us.
On the social level, it means building institutions that express interdependence rather than domination: economic systems that measure success not only by growth but by the wellbeing of the most vulnerable; educational systems that teach children to see themselves as citizens of the world as much as citizens of a nation; media systems that resist the temptation to profit from outrage and division, and instead cultivate genuine understanding across difference. It means recognising that international cooperation on climate, public health, migration and peace is not a diminishment of national identity but the mature expression of a species that has finally understood its own unity.
At the spiritual level, it means returning, in whatever language or tradition speaks to us, to practices that quieten the noise of the separate self: meditation, prayer, service, silence, art and honest self-reflection. These practices do not manufacture oneness; they simply remove the obstacles of fear, greed, resentment, pride that prevent us from seeing what was true all along. A world of individuals who have done this inner work, even imperfectly, becomes a fundamentally different world from one populated by people who have never questioned the walls their minds have built.
Skeptics will rightly point out that talk of oneness can become an excuse for erasing real injustice, a comfortable spiritual bypass that tells the powerful and the powerless to simply “see themselves as one” while existing inequalities remain untouched. This objection deserves to be taken seriously. Genuine oneness is not a call to ignore difference or injustice; it is, if anything, the opposite. To recognise another person as truly not separate from oneself is to feel their suffering as one’s own concern, which makes it impossible to remain indifferent to exploitation, discrimination, or cruelty. A oneness that excuses injustice is not oneness at all; it is merely separation in disguise. True oneness demands action precisely because it refuses to let us hide behind the excuse that “their” suffering is not “our” problem.
Others will argue that difference and competition are natural, even necessary, drivers of progress, and that a world without boundaries would collapse into sameness or chaos. But oneness, properly understood, is not the demand for sameness. It does not ask nations to dissolve, cultures to merge, or individuals to abandon their particular gifts and identities. It asks only that these particularities be held within a deeper recognition of shared belonging, the way notes in a symphony remain distinct while contributing to a single piece of music. Diversity is not the opposite of oneness; the erasure of relationships is.
The claim that “the world is one” is not a slogan for a greeting card or a convenient sentiment for moments of crisis. It is, on the evidence of physics, biology, ecology, psychology and the converging insight of nearly every major school of philosophy in human history, simply an accurate description of reality, one that human culture has spent millennia obscuring behind walls of ego, power, and tribe. The suffering these walls have produced is not incidental to human history; it is, in large part, human history. War, exploitation, ecological collapse and the quiet epidemic of loneliness in even the wealthiest societies are all, at root, symptoms of forgetting what was never actually true. We were ever truly not separate to begin with.
To build a happier world, then, is not primarily a matter of inventing new technologies, new economic systems, or new political ideologies, though all of these may help. It is primarily a matter of remembering individually and collectively that the boundary between self and other has always been thinner than it appeared. When enough people remember this, compassion stops being an effort and becomes an instinct; cooperation stops being a strategy and becomes an expression of common sense; and the happiness we have spent so long chasing through accumulation and competition becomes available, quietly, as the natural condition of a mind no longer at war with itself.
The world is one.
Living as though we know this is, perhaps, the only path to a world worth living in.
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Yathish Kumar S is a postgraduate student and a volunteer at the One World One Family Foundation. He is deeply interested in promoting the values of unity, compassion and global responsibility. His vision is to create awareness about the importance of recognizing that we all belong to one world and therefore, share a collective responsibility to contribute to the happiness, well-being and welfare of all people.
PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
One night in the dark, deep and black, you whispered ‘you and me’ and then I knew it would be me and you because you breathed those three words into me and my world became you and me, and even though the poet said one thing he knew for sure was ‘life goes on,’, I say one thing I know for sure is ‘you and me’, even though you are gone and I buried you by the seaside facing east and planted daisies on your grave and visit you every day, it is still you and me, and our photos sit high on the piano you used to play for me in the evenings when the sun was setting and the notes would float around us as I sipped my gin and gazed out across the fields of wheat and grain and you sang the song you wrote about me and you, ‘You and Me’.
SHELVING
I was always nagging you to clean your house, to tidy your mess, to hang your wet washing outside on the clothesline instead of on an old wooden rack in the middle of the lounge room. When I first started to visit you, it didn’t bother me much that your mantlepiece was still decorated with last year’s tinsel or that you had last century’s newspapers stacked on one end of the couch. But when I began to contemplate growing old with you (it was you who suggested it, after all) I realised I could never live with such cluttered disorder no matter how much I loved snuggling up to you in your warm bed on winter nights, or sitting with you in the sunshine on summer afternoons beside your weeping cherry tree. I lived in hope that you would change your messy ways so we could live together in harmony, spend our mornings in the garden, our evenings by a cosy fire in a beautiful house with everything shipshape. Come over, you said, one rainy Sunday. I’ve done a bit of cleaning up. Excited at the prospect of seeing all the work you’d done to impress and please me, I drove through the fog to your door. But everything looked the same, dusty as ever, except for the shelf with the framed photographs I had given you to remind you of me. The shelf was polished and clear. The photographs were gone. I dusted off the shelf, you said smiling from ear to ear. Have you dusted me off, too?
RELEASING
Difficult to sleep, she finally settles and dreams, an un-extraordinary dream. A small girl sits alone on a park bench waiting —just waiting—her tears spilling down into a pond at her feet. Just before dawn, she drifts ghostlike out of her dreamscape into her kitchen. Familiar cobwebs, crumbs on the bench. A cockroach races behind the stove. Making tea is her first line of defence. The water begins to bubble and just as the old tin kettle lets out a low screech, she feels a thick sob rising inside her, slow and deep, trapped in her throat, so hard it hurts. She lets out a long loud moan, a sound that circles and hovers for a moment, then floats through tattered lace curtains fretting in the cool morning breeze and finally escapes like steam, through the open sash window to meet a golden sunrise and rests at the foot of the new day.
Mary Pomfret is an award-nominated writer whose creative work has been published widely in literary journals and anthologies. Mary lives and works in regional Australia.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
Robihara 2 (Sunless 2) by Nazrul has been translated from Bengali by Professor Fakrul Alam. Click here to read.
Chapter 1 of Isa Kamari’s novel, The Throne,has been translated by the author from Malay. We will be running the whole novel as serial through the year. Click here to read.
An excerpt from Aslam Dostain‘s novel, Sótkál, has been translated from Balochi by Fazal Baloch. Click hereto read.
A Sudden Shower has been written and translated from Korean by Ihlwha Choi. Clickhere to read.
Jhor or Storm, a poem by Tagore, has been translated from Bengali by Mitali Chakravarty. Click here to read.
Rain, Steam, and Speed – The Great Western Railway, 1844, Painting by Joseph Mallord William Turner
Perhaps, the only constant that makes a difference in this ever-transforming world is how we react to changes around us. How do we interact with not just humans but our whole planet with its climate, contours, its plethora of flora and fauna? Will that impact our survival in the long run? And yet with our focus on legacies, traditions, beliefs, we tend to ignore the call to adapt to the new that might help us move towards an unpredictable future. We forget perhaps that these systems had all been made by our ancestors to ensure survival. Somewhere along the way, these have become like fences caging us into small subsets. The strange thing is we continue to allow that to happen and create enclosures which we fight to maintain. The future that we face now seems even more tumultuous with climate change, rising sea levels and global warming taking a front seat while influx of refugees from war and natural disasters have already started making themselves felt. Add to that the shortages of resources that we have taken for granted for centuries. How would we survive these?
Is it by redefining the constructs we have created or just meeting in corners and finding commonalities as suggested by Ryan Quinn Flanagan in his poem ‘Corners’?
Corners are a meeting place, they hold a room together
Our poetry section often reflects what we experience, feel or see around us. We have poems on how nature overrides human constructs by Khayelihle Benghu. In ‘Passport for the Rain‘, she writes:
If rain possessed a passport, it would read: Citizen of every place that drinks.
We also have poetry in our translations with Ihlwha Choi giving us a glimpse of Korean life. Professor Fakrul Alam has brought to us in English a Bengali poem by Nazrul written on the death of Tagore, a poem that was read out in Calcutta radio by the poet himself in 1941. Tagore’s poem, Storm, has been translated in keeping with the heavy downpours in Asia this season. Fazal Baloch has shared an excerpt in English, which reads like a short story, from Aslam Dostain’s Balochi novel, Sótkál, giving us a flavour of the hard life in their region, where self-reliance is a felt need for survival. We have mental heath issues woven into this section with Isa Kamari’s translation of his own Malay novel into English, The Throne. We will be running a chapter every month from this novel.
Book excerpts also has a translation this time with Ramananda Bharati’s Bengali travelogue, The Forest of Snow, brought to us in English by Somdatta Mandal. Aruna Chakravarti has reviewed this non-fiction for us. The other excerpt is from Hughes’ The Biscuit Thief, a book that reflects his distinct brand of absurd humour. Keith Lyons’ interview this time features an excerpt from interviewee Jayanthi Sankar’s short story set in Singapore. Mandal has written on yet another translation from Assamese by Ranjita Biswas of Arupa Patangia Kalita’s The Moonlight Saga. Bhaskar Parichha has discussed Rabindranath Tagore: The Myriad-Minded Man, co-authored by Krishna Dutta and Andrew Robinson. He claims that this book is “is indispensable reading for anyone interested in literature, intellectual history, cultural modernity, or the life of a man whose vision of humanity continues to speak powerfully to an increasingly interconnected world.”
This month’s non-fiction section has trotted around the globe. We have Ravi Varmman K Kanniappan’s essay discussing how to redefine norms. His take is a bit different from Flanagan’s. He tells us, using Huck Finn, Terminator and Sangam Literature, people need to ask not, “What is right?” but “How did I come to believe this is right?” Rengin Uçkan’s writes on the need for framing rules that are compassionate for refugees. And Farouk Gulsara with his inevitable gruff humour talks of climate change while stating things as it is: “Climate change not only shrinks our summer beachwear but also makes outdoor living impossible. Additionally, it’s proving to be more expensive to consume anything…” Jun A. Alindogan narrates how typhoons have increased in number in Philippines and how it affects them while Jeena R. Papaadi reflects on her literary journey. Meredith Stephens shares her sailing adventures in Australia with stunning photographs by Alan Noble. And Suzanne Kamata has brought us a flavour of the unique Zine Fest in Kobe, where both groceries and books find a place!
Devraj Singh Kalsi hovers between fact and fiction. He has a musing which seems like a hash of dark fiction but based on his experiences. He has also shared a story that is purely fictional. Yi-jung Chen brings to us a quirky love story set in Taiwan across time and space while Brindley Hallam Dennis tells a tale about a dog who sits at a table and sips drinks with a straw! Jay Samanta gives a narrative about a modern relationship based on social media output. Naramsetti Umamaheswararao has shared a fable that talks of freeing nature. The issue is, can we really?
In Borderless Journal, we hope to create a space which will help reflect not just the times but also look forward to ideas that can move us towards surviving in a happier world, built on the basis of accepting differences, filled with love, kindness and compassion. While this may sound clichéd and repetitive, given the current climes, these values cannot be emphasised often enough and perhaps our content to an extent does reflect that, sometimes with a soupçon of humour. Do pause by our contents page for this August and tell us what you think.
Winding up this issue, we would like to thank our all contributors for their wonderful writings and photographs. Huge thanks to the Borderless team without who this issue would not have been as vibrant. Special thanks to Sohana Manzoor for her fabulous artwork. Thank you all. All of you together make this journal come alive.
Narrative by Meredith Stephens & Photographs by Alan Noble
“Oh no! The sail is torn!”
I looked outside and the tall black sail, known as the reacher, was billowing above with a one-meter gash. The boat bumped along in the wind and the tide. My hat blew behind me, held by the cord around my neck, and my matted salt-encrusted hair scattered in all directions.
“Can you fix it?”
“Well, I have some sail tape as a temporary solution, but I can’t do the repair while we’re underway. It means we won’t be able to get to our destination tonight. The reacher was giving us a good speed in this wind, and without it we won’t make it all the way to the Horizontal Falls. We can only approach it when the tide is flooding. The only problem is that there are no anchorages listed in the cruising guide between here and the falls. I’ll have to choose an unlisted spot to anchor before it gets dark,” Alex explained.
Horizontal Falls in the Talbot Harbour is a destination often advertised in Australia by cruise ship companies. The advertisements feature glamorous retired couples enjoying luxurious service on deck, often sipping Champagne. I confess to feeling a tad envious looking at those couples with clean and coiffed hair wearing freshly laundered clothes, with constant access to hot water. Fresh water is a luxury on a sailboat, and hot water even more so. But we like travelling on our own terms, creating our own timetable. Plus, Alex likes the adventure. His expression starts to relax once he is at the helm heading out to sea.
Horizontal Falls is so named because it features rapidly moving water that ebbs and floods between narrow cliff faces. Unlike a normal waterfall, which flows vertically, the water flows horizontally. Alex and I were heading there in a very unconventional way. Rather than taking a cruise ship, we were sailing there in our own boat. We witnessed multiple cruise ships on our voyage but no other sail boats. Guests on the cruise ships would see the falls from sea planes or helicopters because the falls were best observed from above. We would be observing it from surface level.
“How long is the afterglow? Can’t we try to make it there this evening?” I persevered.
“It’s not a good idea. Sailing in the dark and fighting a tide in these remote waters is tricky. Let’s try that cove over there.”
The cove looked well sheltered and would hopefully give us a good night’s sleep.
“The main hurdle is that the tide is nine metres, so we have to anchor in at least three metres at low tide. We also have to avoid coral and rocks that might be lurking beneath the surface.”
We circled a few times, trying to conserve what little power remained in the battery. Eventually Alex settled on a spot and lowered the anchor. We had been sailing for two weeks, and our rations were starting to run out. We did have half a packet of blue brie and some crackers, so we contented ourselves with that. The sun slipped beneath the horizon and framed the seascape in burnt orange.
“Hooray!” I said as I did every evening when the sun set. Finally, I could escape from the sun. During the day I actually wore two hats when I was outside, but only one when I was inside and the light was streaming through the windows on all four sides of the saloon. The sun would sear into my eyes and turn my pasty skin a shade of watermelon after even a couple of minutes of exposure.
Meredith CoveAlex adjusting the mainsail
Alex then announced: “I’m going to name this place Meredith Cove when I add a listing to Zulu Waterways.” Zulu Waterways was Alex’s favourite online cruising guide, which he used wherever he sailed, whether Japan, Indonesia or Australia.
Alex prepared Nasi Goreng, having been recently inspired by his delivery voyage through Indonesia. He used up cooked rice and leftover vegetables from the fridge. We were to indulge in our evening pleasure of streaming a British crime show, but the pitch darkness of the seascape sent us into a deep sleep, and we never did rouse to watch the show. There were no other vessels anchored nearby, but the occasional cruise ship passed us in the distance.
Around 2am, the anchor alarm sounded. This was not a listed anchorage, so there was a possibility that something could go wrong. The tide had come in, and it was too deep for the anchor. We needed to avoid drifting into the cliffs. Alex went to the stern.
“Can you hold the tiller? Keep the boat facing towards the compass on the screen.”
This was too much responsibility for me. I couldn’t see the cliffs because it was pitch dark.
“Can’t I raise the anchor instead?”
“No. I don’t want you going up there.”
I was secretly relieved. In this pitch darkness I didn’t trust myself walking to the bow to raise the anchor. What if I fell into these crocodile and shark-infested waters with the massive tide movement? How would Alex save me?
In the end he managed to stabilize the boat without entrusting the tiller to me. He ran to the bow and soon I could hear the chugging and grunting of the anchor chain. I kept my eyes on the screen, willing the boat to continue pointing in the right direction. Thankfully it did, and soon Alex was back at the stern. Soon the tide would fall, and it would get shallower. Alex was confident the anchor would hold.
The next morning was a late start because we had to wait for the Talbot Harbour to flood so that we would be going with the tide and not fighting it. It was a two-hour voyage to reach Horizontal Falls. As we entered the Talbot Harbour, we saw cruise ships. Closer to the falls, seaplanes and helicopters circled overhead. After the isolation of two weeks sailing with nary another vessel in sight, it suddenly felt like we had arrived at a marine Grand Central Station or Clapham Junction. (Or should I say Shibuya Crossing since both of us had spent so many years in Japan?)
Sea plane near the Horizontal Falls
We anchored outside the falls, a few hundred metres from the floating hotel. Tenders were departing from a cruise ship anchored closer to the falls. A power boat was taking guests in from the floating hotel.
“Shall we take the tender to the falls?” Alex asked me.
“What do they advise?” I asked him.
“They say to exercise caution,” he responded. “It’s a flood tide, which will tend to suck us in unless we’re careful.”
I was a bit worried we would be swept into the falls, but they must be worth looking at, given the number of seaplanes and helicopters circling overhead.
“We have come all this way. We had better do it,” I said somewhat fearfully.
We covered as much exposed skin as possible to protect ourselves from the sun and donned our lifejackets. We stepped off the back of the boat onto the tender, and Alex took it towards the falls. The tenders from the cruise ship went to the outskirts of the falls, whereas the power boat from the floating hotel went all the way in. We took our cue from the other tenders and stopped outside the falls. Alex tethered the tender to a tree, and we faced the direction of the falls, hearing its roar, and enjoying the shade of the cliff. From our vantage point, we could only discern a thin ribbon of whitewater.
“Let’s go back, Alex!” I urged, afraid of getting swept into the falls.
He untethered the tender from the tree and we headed back to the boat. We had to wait for the ebbing of the tide before heading back out of the Talbot Harbour to the open sea. Alex donned his swimmers and snorkel and performed an underwater adjustment to the rudder. I stood above him scanning the water for crocodiles and bull sharks. Then he started making bolognaise for dinner, so it would be ready once we had stopped at our next anchorage that evening. As he was performing these chores, I heard a helicopter engine and saw a helicopter make a careful and delicate landing onto the helipad on the cruise ship. This clever manoeuvre made me want to applaud. The guests disembarked, more guests boarded and the helicopter took off again, swirling over the hills in the direction of the falls. Sea planes took it in turns to depart from the floating hotel to take their guests on aerial tours.
The author’s view of Horizontal Falls
The Horizontal Falls had been the purpose of our voyage, but other tourists were part of organised tours and so they had been escorted up close to see the falls. As private tourists we didn’t feel it safe to go into the falls too deeply, in case we got swept away. Although the falls were beautiful, it was somewhat of an anti-climax, viewing them from the same level rather than above. However, it was worth the visit. The sight of the helicopter heading to the cruise ship and making a precise landing on the ship’s helipad was a spectacle indeed. It was all the more impressive because we suddenly went from the extreme isolation of nature to bustling human activity. I felt a deep sense of satisfaction that we had persevered with all of the sailing hardships to witness this spectacle. Sometimes you don’t find what you are looking for, but you find something unexpected that is equally satisfying.
Helicopter landing near the falls
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Meredith Stephens is an applied linguist from South Australia. Her recent work has appeared in Syncopation Literary Journal, Continue the Voice, Micking Owl Roost blog, The Font – A Literary Journal for Language Teachers, and Mind, Brain & Education Think Tank. In 2024, her story Safari was chosen as the Editor’s Choice for the June edition of All Your Stories.
PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
Statue of Vel Pari Giving His Chariot to the Jasmine Creeper at Kodunkundreeswarar Temple, Tamil Nadu. Photo provided by Ravi Varmman K. Kaniappan
There are kings remembered for the size of their empires, and there are kings remembered because people loved them long after the drums of war went silent. Vel Pari belonged to the second kind. He was not the ruler of some vast empire stretching across oceans, nor did he command endless armies that darkened the horizon. He ruled Parambu Nadu, a mountain kingdom wrapped in forests, waterfalls, fertile valleys, bamboo groves, and wild jasmine creepers that climbed the stones after the rain. Yet in the hearts of the Tamil people, Pari stood taller than the crowned emperors of the age.
The poem on Vel Pari by poet Kabilar in the Purananuru, the Sangam period literature (300BCE to 300CE) is another gem that resonates with modern day geopolitics.
The old bards sang of him not merely as a ruler, but as a man whose generosity moved beyond human beings and reached even the smallest living things. The story that survives centuries like a flame protected from the wind is the tale of the mullai (jasmine) creeper. One day Pari saw a delicate jasmine vine struggling along the ground with nothing to climb upon. Any other king would have passed by it without a thought. Pari stopped his royal chariot, stepped down, and offered the golden vehicle to the plant so it could rise upward toward the light. To many, it will sound absurd. To the Tamil poets, it revealed the soul of the man. A ruler who could bend before a helpless vine would never allow his people to suffer under cruelty.
Parambu Nadu itself reflected its King. The land was rich not because of conquest, but because nature and people lived together without violence against one another. The hills yielded jackfruit, bamboo rice, roots, honey, sweet water springs, and fertile soil. Hunters, farmers, poets, wandering musicians, and tribal clans lived under Pari’s protection with dignity. Travelers knew that no bard would ever leave Pari’s court empty handed. If a singer arrived with tired feet and a hungry stomach, the king fed him. If a poet carried sorrow in his heart, Pari listened. If someone came seeking shelter, the mountain welcomed them.
Among all who stood beside him, none was closer than the great poet Kabilar. Their friendship became one of the immortal bonds of Sangam history. Kabilar did not praise Pari out of duty like a court flatterer. He loved him deeply, like a brother born in another body. Through the verses of the Purananuru, Kabilar preserved not just the image of a King, but the spirit of an entire world that was slowly being swallowed by imperial ambition. When Kabilar spoke of Pari, his words carried both admiration and grief, as though he already sensed that such goodness could not survive in an age ruled by pride and conquest.
And pride was precisely what brought doom to Parambu Nadu.
The Chera, Chola, and Pandya kings, who were often referred as the mighty Moovendar (the Three Crowned Kings) of Tamilakam, looked upon Pari with growing bitterness. Individually, none could conquer him. His mountain fortress was naturally defended by cliffs, forests, and loyal warriors who knew every hidden path. But the real reason they feared him was not military strength. It was love. Pari was loved more deeply by poets, common folk, wandering clans, and artists than the emperors themselves. His fame spread across Tamilakam until even the crowned kings found themselves standing in the shadow of a tribal chieftain.
So, the three ancient rivals united for the first time, not for honour, not for justice, but to bring down one man.
Their armies surrounded Parambu Nadu for years. War drums echoed through the hills. Spears glittered beneath the sun. Yet the mountain kingdom did not fall. The land sustained its people. Springs still flowed. Bamboo rice still grew. The forests still fed the hungry. Inside the siege, Pari’s people endured. Outside the siege, the Moovendar grew increasingly humiliated that even their combined might could not break a small mountain kingdom.
The siege slowly became psychological warfare. The three King’s hoped exhaustion would crush Pari’s spirit. They wanted him to watch his people live under constant fear, to see freedom slowly strangled by endless encirclement. Yet Pari refused to surrender.
Then came the cruelty that stained their legacy forever.
Kabilar had once mocked the besieging kings openly. He told them they would never conquer Parambu Nadu with elephants, swords, or armies. But he also revealed something dangerous, he said, if poets, singers, and dancers approached Pari with songs of praise, the king would give away anything, even his kingdom itself. For Pari believed hospitality toward artists was sacred.
The Moovendar listened carefully.
Waiting until Kabilar was away from court, they sent assassins disguised as wandering bards and performers into Parambu Nadu. Dressed in the robes of artists, carrying the appearance of harmless travellers, they entered under the ancient Tamil code of hospitality. Pari welcomed them without suspicion. No guards searched them. No weapons were expected among poets.
Inside the safety of his chambers, the false bards dropped their disguises, drew hidden weapons, and murdered the king by treachery.
That was the deepest wound of all. Vel Pari was not slain gloriously on the battlefield with drums roaring around him. He was killed while extending kindness. His generosity became the blade used against him. In Tamil memory, this was not simply political conquest. It was the violation of Aram (virtue, morality and righteousness) itself, the sacred moral order.
But the cruelty did not end with his death.
The Moovendar dismantled Parambu Nadu piece by piece so it could never rise again as an independent tribal land. They divided the mountain among themselves like scavengers fighting over the remains of a lion. Worse still, they sought to erase Pari’s lineage entirely. His daughters, Angavai and Sangavai, were left orphaned and politically untouchable. The great empires made it known that any ruler who sheltered or married Pari’s daughters would invite the wrath of the three crowned kings. The princesses, who once walked among mountain flowers, were reduced to wandering in uncertainty, carrying the burden of their father’s name.
And beside them walked Kabilar, heartbroken beyond repair.
The poet who once sang proudly in royal halls now wandered from kingdom to kingdom seeking protection and marriage alliances for the daughters of his fallen friend. Again and again, rulers hesitated out of fear of the Moovendar. Kabilar watched the world betray Pari even after death. The man who had immortalised Tamil valour found himself crushed beneath grief and helplessness.
Though he eventually succeeded in securing the future of Angavai and Sangavai, something inside him had already died. Unable to bear the destruction of the world he loved, Kabilar finally chose Vadakiruthal, the ancient Tamil act of fasting unto death while facing north. It was not merely suicide. It was a final protest against a world where righteousness had been murdered by envy.
And yet, despite everything the Moovendar attempted, they failed in the one thing they truly desired.
They could conquer Pari’s land, but they could not erase him.
The fall of Vel Pari and the dismantling of Parambu Nadu resonate with several modern historical events where a smaller, culturally distinct, or morally symbolic community was systematically crushed by larger powers, not merely for territory, but because its existence challenged imperial authority, political legitimacy, or ideological control.
A significant parallel in later period is the destruction of indigenous tribal sovereignties during the expansion of colonial empires in the Americas and Australia. The systematic breaking of Native Nations such as the Lakota Nation or the displacement of Aboriginal communities was often accompanied by attempts to erase memory, culture, language, and lineage. Leaders who symbolised resistance were targeted not only militarily but psychologically. Like Pari’s daughters being politically isolated, indigenous heirs and communities were often cut off from land, legitimacy, and continuity.
The betrayal aspect of Pari’s death also resembles events such as the assassination of Patrice Lumumba during the Congo Crisis. Lumumba was enormously loved by ordinary people and represented an independent political future that threatened larger geopolitical powers. His removal was not simply about governance, but it was about preventing a charismatic symbol from inspiring broader resistance. Like Pari, Lumumba became more powerful in memory after his death in 1961, than the many who orchestrated his downfall.
There are also echoes in the defeat of Toussaint Louverture during the Haitian Revolution. Though Haiti ultimately won independence, Louverture himself was deceived, captured through manipulation rather than open battlefield victory, and removed because imperial powers feared the symbolic power of a free Black republic, where he later died in a freezing French prison cell in 1803. The anxiety of larger empires toward a smaller but morally resonant state mirrors the fear the Moovendar held toward Pari’s reputation.
From a South Asian perspective, one could even compare Pari’s downfall to the gradual dismantling of many tribal and princely states under the British Raj. The British frequently used diplomacy, betrayal, economic strangulation, alliances, and internal manipulation rather than direct warfare alone. Leaders who inspired emotional loyalty among local populations were often isolated politically before being removed. The destruction was not only territorial; it was cultural and psychological.
A darker modern comparison is the breakup and destruction of indigenous Tamil leadership structures during the final phase of the Sri Lankan Civil War. Regardless of political perspective, many Tamils interpret the end of the war not merely as a military defeat, but as the crushing of a collective identity, memory, and homeland aspiration through overwhelming force. The emotional memory of siege, encirclement, civilian suffering, and postwar dismantling creates parallels in how communities narrate trauma and loss.
What makes Vel Pari’s story unique, however, is that Sangam literature frames the tragedy less as a military defeat and more as a moral failure of civilisation itself. The central horror was not that a king died in war, as kings always die in war, but that hospitality, poetry, generosity, and sacred trust were weaponised against him. In modern language, Pari’s story is about how empires sometimes fear moral legitimacy more than military strength, and how systems of power often seek not merely to conquer resistant communities, but to humiliate and erase the memory of alternatives to their rule.
The crowned kings survive in inscriptions and dynasties, but Vel Pari survives in the human heart. He lives whenever generosity triumphs over greed, whenever a ruler protects dignity over power, whenever poetry remembers the forgotten, and whenever someone tells the story of the king who gave his chariot to a jasmine creeper because he believed even a fragile plant deserved support.
The story of Vel Pari, like those of Toussaint Louverture, Patrice Lumumba, and many others, illustrates a phenomenon that extends beyond military defeat or political repression. Modern political psychology describes it as a form of cultural-psychological annihilation, the attempt to destroy not only a people’s leaders but also their identity, memory, dignity, and capacity for collective continuity. The objective is not merely to win power, but to ensure that the defeated can no longer serve as a symbol of resistance, legitimacy, or alternative political imagination.
Several behavioural concepts help explain this process, for example, identity decapitation involves removing charismatic leaders and cultural figures who embody a community’s aspirations. Demoralisation strategies seek to break collective morale through prolonged pressure, isolation, and humiliation, fostering a sense of helplessness. Moral injury emerges when betrayal, injustice, or violations of deeply held ethical norms shatter a community’s faith in the moral order. Together, these mechanisms inflict damage not only on institutions and lives but also on the psychological foundations that sustain a people.
At its deepest level, this process becomes memoricide, the erasure of historical memory itself. The goal is to sever the connection between past, present, and future so that a people lose the symbols, stories, and leaders around which collective identity is formed. Whether in Parambu Nadu after Pari’s death, Haiti after Louverture, or Congo after Lumumba, the struggle is often not only over territory or power, but over who has the right to be remembered and to endure in history.
The modern lesson from the tragedy of Vel Pari is that a just society cannot be built merely on economic strength, military power, or political dominance. A truly just civilisation is measured by how it protects dignity, moral trust, cultural memory, and the weak, especially when doing so offers no immediate advantage. The downfall of Parambu Nadu shows what happens when power becomes insecure, it stops seeking justice and begins seeking humiliation, erasure, and control.
One of the greatest warnings hidden inside Pari’s story is that societies collapse morally long before they collapse politically. The Moovendar won the land, but in the literary memory of Tamil civilisation, they lost moral legitimacy because they abandoned Aram, righteous conduct. They weaponised hospitality, manipulated trust, isolated orphaned daughters, and sought to erase a people’s identity out of wounded pride. In modern terms, this teaches us that institutions without ethics eventually become engines of domination rather than guardians of civilisation.
A just society today therefore requires more than laws. It requires moral restraint in the use of power. It requires protecting minorities, preserving indigenous identities, respecting cultural memory, and ensuring that disagreement or independence is not treated as disloyalty. It also means refusing to destroy people psychologically in the pursuit of victory, whether in politics, religion, race, class, or nationalism.
This is precisely why the wisdom of the Thirukkural remains timeless. Thiruvalluvar warns that the strength of a ruler is not cruelty, but justice rooted in compassion.
“Wealth and power must stand with righteousness and fairness; without them, greatness is empty despite outward success.” — Kural 221
The story of Vel Pari, read alongside the wisdom of the Thirukkural, reveals a timeless political and moral truth where societies endure not because they are feared, but because they are trusted. Power can command obedience and military strength can secure victory, but neither can create the legitimacy that sustains a civilisation across generations. Trust, built through justice, integrity, and respect for human dignity, is the foundation of a strong social order.
This lesson remains deeply relevant today. A just society is not measured solely by its wealth, military capability, or political influence. It is measured by its willingness to make power accountable, protect cultural identity, tolerate dissent, and uphold the dignity of all people. When criticism is suppressed, hospitality is exploited, or communities are stripped of their history and identity, the bonds of trust begin to weaken. History repeatedly demonstrates that fear may achieve compliance, but it rarely produces enduring loyalty.
Vel Pari’s legacy offers an alternative vision of leadership. He is remembered not for imperial conquest or political dominance, but for the values he embodied. His generosity was not a strategy for influence, his compassion was not a sign of weakness, and his humanity did not diminish his authority. Instead, these qualities became the source of his legitimacy. In a world where power is often equated with control, Pari represented the possibility that strength and virtue could coexist.
More than two thousand years after his death, Pari remains alive in collective memory because he symbolised an ethical ideal that transcends his time. His story reminds us that the true measure of leadership is not the ability to conquer, but the ability to inspire trust, preserve dignity, and act with moral purpose.
Ultimately, civilisations are remembered not for the power they wielded, but for the values they chose to uphold. In that sense, Vel Pari is not merely a figure of history, but he remains a compelling model for the kind of society and leadership the modern world continues to seek.
Glossary:
Malai – Hill
Purananuru – Purananuru originated during South India’s Sangam era (circa 300 BCE–300 CE). This 400-poem anthology is significant for documenting ancient Tamil warfare, heroic codes, governance, and secular societal values.
Sangam – The Sangam period originated from ancient Tamil academies (Sangams) in South India (300 BCE–300 CE). It is significant for producing remarkable secular literature detailing early Tamil culture, trade, and governance
Kabilar – Was a prolific Sangam-era poet originating from Thiruvatavur, Tamil Nadu (circa 1st–2nd century CE). He is significant for mastering love poetry (Kuruntokai) and immortalizing the generous King Vel Pari.
Tamilakam – Originated as the ancient homeland of Tamil speakers, covering modern Tamil Nadu, Kerala, and parts of neighboring states. It is significant for pioneering early maritime trade and distinct Sangam culture.
Moovendar – Three Crowned Kings originated during the ancient Sangam era in Tamilakam. They comprised the Chera, Chola, and Pandya dynasties. Their significance lies in establishing powerful, centralized governance, controlling lucrative maritime trade with Rome and Egypt, and heavily patronizing Tamil literature, arts, and the legendary Sangam academies.
Thirukural – Originated in ancient Tamilakam, authored by the sage Thiruvalluvar (circa 5th century CE or earlier). It is globally significant as a universal guide to secular ethics, virtue, and governance.
Saravanan, G., & Selvaraju, R. (2022). Generosity and kindness of Vaelpaari in Sangam literature. International Research Journal of Tamil, 4(1).
Ambikadevi, D. (2022). Sangam period: Literary and historical significance for southern India. International Journal of Research and Analytical Reviews.
P Marudanayagam, (2021), Purananuru, Text, Transliteration and Translation in English Verse and Prose, Central Institute of Classical Tamil, Chennai. (Poem 105 – 120)
J Narayana, (2019), Thirukkural, Transliteration and Translation, Sura Books Pvt Ltd, (Use a specific translation if applied: e.g., Drew & Lazarus, or modern editions.)
Arivazhagan, V. (2023). Thirukkural’s life ethics. Shanlax International Journal of Tamil Research, 7(3), 29–33.
Webster, S. (2024). Revisiting memoricide: The everyday killing of memory. Memory Studies, 17(6), 1408–1428.
Voskanyan, H. (2025). Memoricide as post-conflict violence: The erasure of Armenian cultural heritage. European Master’s Programme in Human Rights and Democratisation.
Ravi Varmman explores leadership, culture, and self-inquiry through a philosophical lens, weaving management insight with human experience to illuminate resilience, ethical living, and reflective growth in an ever shifting world today.
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Persistent rain soaks my senses, the lively past’s good fortune knocking on memory’s door, or is that just the beating of my heart? Does being surrounded all night by an alluvial tattoo promote this hearkening back? Beckoned as if by a distant porch light when lost in a storm, I embraced rites from times swept by in the long steady dying since Gloucestershire when, open-eyed, I took it all in. An exhilarating melancholy floods me recalling standing inside a Norman chapel in the Cotswolds’ slanting light. I breathed ancient mortar’s microbial odour, imagining a careful congregation in the Middle Ages, rough-sculpted, their murmuring voices long gone into the cold earth, willowherb and meadowsweet dormant. That winter of my naïve yearning, fields of frost under a murderous owl’s moon, I shucked the duvet to fill pages rearranging words. Trying to make sense of life’s stampede instead of slouching off early to work as I had in Australia since I was thirteen, was life changing?
If possible before final darkness, I still want to picture our quaint haven with the snugly warm smoky pub where I bumped my head in the low doorway, and we won a Christmas raffle. I yearn for embedded images of that ilk to which I cling. Yet to discover Edward Thomas’s poem about Adlestrop station written after his friendship with Robert Frost began — I didn’t know that — bereft of trains and poems, it slept nearby. The poem was published days after his death in action. With an adventurous partner, wind and rain rattling our sanctuary, ruffling rooks perched high above the tennis courts, horses sheltering in Larkin’s ‘cold shade’, my blood quickened. Our first bus trip for shopping, the route wending through golden villages of stone between hedgerows hemming narrow roads, was studded with stops. Women wearing hats, carrying baskets, and elderly couples sticking together, filled the bus with their soft, cidery accent. Spotting travellers’ colourful caravans before reaching Moreton-in-Marsh, we messaged with our eyes to attract each other’s discreet attention.
Part-time servants, our Upstairs, Downstairs situation inverted, we hauled backpacks up flights of stairs. In our bower we scrubbed greasy gunk from the stove and bathed in several inches of costly hot water in an antiquated iron bathtub. I blue-tacked maps of our travels to damp walls under the roof where, on hushed evenings, dark so early, we read by lamplight. Borrowing a gas heater on castors, I decorated it with an Olympic pattern of coffee mug rings, starting my blind attempts at a writing apprenticeship. Each lunchtime, my bedmate, younger than me, living her antipodean dream, glowing after exercising hunters across frosted terrain listening to Ted Hughes’ ‘quake of hooves’, listened to me read what I, laughing at my own jokes, had written. She astonished her workmates once, choosing not to hang around after work to see a future king of England ride one of their horses, coming home to my self-congratulatory words instead. At other times she crossed her fingers for Reynard whenever we heard the hunting horn.
Born in England, an early boyhood memory was the story of my missing aunt. My father’s last sighting of his runaway sister was from the bus he was driving. For years I pictured this as a cinematic scene in monochrome with a grainy film-noir quality. A brave woman pushing a pram flees along a street, wet, like the beginning of this piece. Dim lighting casts shadows as she glances over her shoulder (a close-up). She has no-one to defend her, to help. Saddled with this unfinished business of finding her, Births, Marriages, and Deaths became my gripping reading. We bought a cheap, used car with a good heater. London’s records led to Liverpool, a city recently battered by riots. By simply driving there from the Cotswolds we transitioned from poor to posh. Absorbed, I accrued and sorted all this marvellous new material. Gold.
Neither of us adequately masked our scorn of protocol’s scripture, smirking at our employers’ gross snobbery undercut by their practical helplessness. Exacerbating this was my partner’s rising popularity among the local casual workforce, and our now interesting missing person sleuthing. Irked by supercilious nonsense early, ad-libbing po-faced about the difficulty of finding decent racing saddles for kangaroos, my ludicrous irony had been taken as authentic. I believed my Aussie bullshit humour leading the snobs from attempted humiliation to pathos was forever unforgiven. Perhaps it was my multiple errant triggering of their burglar alarms. That magical Christmas Eve, my birthday, befriended villagers invited us for carol-singing by flickering lantern lights from mansion to mansion for charity. The ethereal beginning of We Three Kings was a goosebumps highlight, my missing aunt never far from my thoughts. We also attended a pantomime at Chipping Norton, Jack and the Beanstalk, where I wondered what the Hooray Henrys might have made of this bewitchment.
For a joke when she who still dogs my dreams visits, I squeeze into my naval pea-jacket worn everywhere those years ago. Finger-fiddling a never used spare button in its silken pocket solicits past voices. I could display other memorabilia from then though she sternly advises just sticking to writing in the past tense. My lightweight phone speedily locates those places we slowly discovered, their wonderful names – Bourton-on-the-Water – biro-circled in a bottom drawer heavy with old maps I sometimes sniff to transport me. From there we journeyed all the way across another ocean, and prairies, the sky storybook-sized, hitchhiking to Alaska, sometimes at the edge of danger. And there was more, much more, but it is to that soft privileged borough, despite the more dramatic, risk-laden zones of our sojourns, that my mind constantly returns.
My phone can also conjure up the television programme episode we researched, resulting in a moving family reunion watched from the Green Room. It can’t locate the snappy words my partner exchanged with the famous ex-pop star presenter who complained about people fuddled with age after the show when she entered our descending lift in the studio. I want to grasp the smells, sights, and sounds of where this all began that lure me like a secret love. Time-travelling, from our attic window, transposed unscathed by age’s scourge – that raw cold would fell me now – breath fogging like the future we cannot see, I would gaze lingeringly once more on what shall be lost, therefore precious.
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Ian C Smith’s work has been published in BBC Radio 4 Sounds, Cable Street, Griffith Review, North of Oxford, Rundelania, The Spadina Literary Review, Stand, & Westerly. His seventh book is wonder sadness madness joy, Ginninderra (Port Adelaide). He writes in the Gippsland Lakes area of Victoria, and on Flinders Island.
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Narrative by Meredith Stephens & photographs by Alan Noble
I donned my fluffy hooded jacket on a wintery June morning in Adelaide, desperately trying to insulate myself against the cold. Today, Alex and I were due to fly four hours north to Darwin in order to complete the first leg of sailing his new boat back to Adelaide along the northern and western coasts of Australia. Darwin was in the same country, so I couldn’t conceive of it being much warmer than Adelaide. It was just over 2600 kilometres away.
What I was most looking forward to was dropping into the airport lounge before the flight. Later, there would be all sorts of deprivations and challenges, but in the lounge, I could put these thoughts out of my mind. For thirty minutes or so, I could savour being pampered. I could drink as much chai latte as I wanted and help myself to thinly sliced watermelon and cantaloupe. When I was in the lounge the prospect of being the only vessel on rough and unpredictable seas was unimaginable. But eventually, I was summoned from my indulgences when our flight to Darwin was called. Alex and I made our way to our economy seats, and relaxed in-flight for the next four hours. When we exited the airport in Darwin, the heat was tropical and the sunshine seared. Instead of using my fluffy jacket for warmth I held it over my head for sun protection. Was I really still in the same country?
I had declined the offer of sailing previous blue water passages. When Alex crossed the Great Australian Bight, over the Southern Ocean, I had insisted he be accompanied by a qualified sailor. How could I rescue him if something untoward happened? He had been accompanied by a much younger sailor, Sven, whose ancestry could be traced back to the Vikings. One day when they were twenty nautical miles offshore in the Blight, Alex had noticed that one of the lines had become tangled in the propeller. He tied one end of a rope around his middle and handed the other end to Sven, instructing him to hold it. Then he dived under the boat to untangle the rope from the propeller.
Sven was flabbergasted to have been asked to do this, but relieved when Alex emerged having untied the line. Hearing this anecdote, I felt vindicated in having insisted that Alex sail with a qualified sailor instead of me. Surely, I would never be put in the same position as Sven. But this time in the north of Australia it was just the two of us.
Alex is a qualified sailor, but I am not. I had thought I could manage because the seas would be calmer in the dry season of northern Australia than the Southern Ocean.
We made our way from the airport to the marina and spent the next morning provisioning the boat for the next three weeks. We didn’t make time for swimming because we were afraid of encountering crocodiles, Box jellyfish and Irukandji jellyfish. The following morning, we departed. The first step was exiting the marina through the lock. We booked our passage through the lock at 11 am and cautiously motored past the other boats to get there. The passage through the lock was narrow, so Alex reduced the width of the boat by folding the starboard hull. “Stand on the port bow so you can make sure we don’t scrape against the side of the lock,” he urged me.
I carefully walked along the narrow hull, so I could hold the lockside rope in order to create distance between the boat and the lock. I worried about losing balance. What if I fell into the gap between the lock and the boat and got crushed? I gave it my full concentration and maintained my balance. The attendant opened the barriers of the locks one by one, and the water in the lock levelled with the ocean. We called out our thanks to the attendant, as he heartily wished us a good day. I carefully turned around and retraced my steps back to the middle of the boat.
The sail to the Berkeley River across the Joseph Bonaparte Gulf took us three days. There would be no marinas and no shops along this long coastline until Port Hedland, over 2,000 km away, so every stop would be at anchor. The first two days of sailing and anchoring were uneventful.
Banks of the Berkley River
The third day, aiming for the Berkeley River, was to be a very long day. Alex rose at three am and departed. The waters were rough, although not as rough as the Southern Ocean. In my case, seasickness takes the form of extreme drowsiness and minor nausea. I spent most of the day sleeping and relieved the nausea with dry ginger. Every now and then I would try to walk around the boat, steadying myself as I grasped furniture.
Then, as the sun was low in the sky I heard Alex gasp. “Oh no! The furling line has gone overboard! I can’t furl the reacher without it.”
Then he looked under the netting of the trampoline to the water below. “There it is! It’s twisted around the port propeller.”
“Excellent!” I replied. At least we hadn’t lost it.
“Not excellent,” he countered. “I have to dive in and get it.”
“No! Don’t put me through this. You know I can’t rescue you.”
“It’ll be fine.”
He had already tied one end of the rope around his waist. The other end was tied to a pole. Then it was twisted several times around a winch for extra safety.
“You just have to pay out the rope from the winch. You don’t have to hold it,” he explained.
After all my protestations, I was being placed in the same position as Sven. Only I wasn’t of Viking stock, and I was quite a bit older. I could feel my heart pounding. I couldn’t meet Alex’s eyes. This was the predicament I most wanted to avoid, being responsible for the physical safety of my irrepressible husband. But he wasn’t entering into discussion. Dismissing my objections, he slid into the water. I wasn’t even sure when to pull in the line, or when to pay it out. I was too scared to look over the edge of the boat. What if I fell into the water? But within a couple of minutes, I heard Alex’s triumphant voice.
“Success!” he shouted, clutching the line. Then he quickly pulled himself onto the boat.
“At least you weren’t eaten by a crocodile.”
‘We are too far away from the coast for that,” he explained.
“What about the Irukandji jellyfish?”
“That’s more of a possibility, but I was only in for a couple of minutes.”
Finally, Alex accepted the beach towel I proffered him. He was too exhilarated by the success of his mission to be sensitive to the cold you would normally feel after emerging from the ocean. The sun was setting.
“I would have been unable to do this in the dark,” he added cheerily.
There were five hours of sailing left to get to the Berkeley River. Night sailing is anathema to me, but there was nowhere to anchor at such depths. Alex used his chart plotter and radar to guide him into the bay. The moon was yet to rise. As we glanced upwards, we saw the Milky Way with a clarity we had never seen before. The level of the tides varied by about six metres every day, so he had to ensure the tide was right not just for when we anchored but also the next morning. Eventually the instruments told us we were in 3.9 metres and Alex decided to anchor, just after midnight. We celebrated with a gin and tonic and Toblerone. The waters were choppy, so that night it was not unlike lying in a sleeper car of an overnight train.
The next morning, we rose to the sight of waves crashing over a nearby beach.
“If I had known we were this close to the beach I wouldn’t have anchored here!” exclaimed Alex.
We had survived the first two hundred nautical miles of our voyage. Now only eleven hundred more lay between us and our destination on the west coast, Port Hedland.
Sunrise over the Timor Sea. Port Hedland is located on the Timor Sea.
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Meredith Stephens is an applied linguist from South Australia. Her recent work has appeared in Syncopation Literary Journal, Continue the Voice, Micking Owl Roost blog, The Font – A Literary Journal for Language Teachers, and Mind, Brain & Education Think Tank. In 2024, her story Safari was chosen as the Editor’s Choice for the June edition of All Your Stories.
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