Categories
Tribute

Mark Tully: A Citizen of the World 

By Mohul Bhowmick

Sir Mark Tully (1935-2026), From Public Domain

There were very few things that Sir Mark Tully touched which did not turn to gold. In his later years, disenchanted by journalism, he resorted to making documentaries on steam trains. Accompanied solely by a production crew and armed with the knowledge that comes with instinct, Sir Mark established that the locomotives pulling these trains — running on steam — did exist in India, even if he had to crisscross his way to the western peripheries of Kutch to make his point. By then, the BBC, whose outstanding representative he had become, and whose torch he held aloft in times of crises, had become enamoured by the crony capitalism of the centre-right, which we would go on to see in later years.

Born in the southern suburb of Tolluygunge in Calcutta to parents who were Indian in all but name, Sir Mark was sent to study in England at the age of nine before joining the organisation which would, for better or worse, be the making of him. Known essentially for his factual reporting, albeit with the possession of a nuanced eye that made his stories seem humane, Sir Mark’s passion for conversation with his subjects made him highly esteemed in the eyes of his peers. The added benefit of reporting on events that shaped modern India — the Bhopal gas tragedy, Operation Blue Star, Rajiv Gandhi’s assassination, the Babri Masjid demolition, et al — was the ream of concepts he had up his sleeve, and of which he made good use when he started writing books.

Amritsar: Mrs Gandhi’s Last Battle was Sir Mark’s first book, but it was No Full Stops In India that embellished him as a legend who could comfortably balance storytelling with a subtle hint of refinement, and who had the repertoire of knowing his subjects inside. Despite being born in the country, he was only given the privilege of being an Overseas Citizen of India (OCI), but this did not deter Sir Mark from his goal — to tell the stories of real Indians and real India to those who did not know where to look. All his life, he rallied behind the cause of religious pluralism and batted for the inclusion of marginalised communities and minorities into the mainstream, but died a man broken by the scars of battle.

Much like the Ashokan rock edicts that were unknown to the ordinary Indian till James Prinsep deciphered the Brahmi script in the early 19th century, Sir Mark’s work went largely unnoticed in the country until he left the BBC. Harassed and harangued by the Indira Gandhi government, he had also been forced to leave the country when the Emergency was imposed. However, return he did, to his country of birth, and stayed loyal — to its people and to the truth — and continued challenging those in power with constant, if gratifying, attacks.

Telling stories with a precision that most remain unaware of despite the possession of all-seeing eyes, Sir Mark’s work remained a terrifying but ambitious challenge for any aspiring journalist to recreate. He left just the way he had wanted to leave, in the country of his birth, known as an Indian who had struck roots in its soil, blossomed in its spring and withered at its dusk. A man ahead of his times by several generations, Sir Mark Tully was an Indian we did not deserve.

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

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Categories
Poetry

Be Good to me on Sunday

By Stephen Druce

From Public Domain
BE GOOD TO ME ON SUNDAY


I don't need your devotion --
your attention -- or to listen,
connect with my emotions --
or to tell me I'm forgiven,

I don't need your affection
or to feel your tender touch,
I don't need your protection --
your support -- to be my crutch,

I don't need adoration --
all your compliments and thanking,
your true appreciation --
all your patience -- understanding,

I don't need all the accolades --
your gratitude -- respect,
your sympathy -- your serenades --
your charming intellect,

I don't need all your lavish gifts
and all your good advice,
don't save me in a snowdrift -
I don't need your sacrifice,

I don't need your agreement
or to see my point of view,
just be good to me on Sunday --
and be good to me on Monday too.

Stephen Philip Druce is a poet and surrealist from Shrewsbury in the UK. He is published in the USA, Hungary, India, Canada, Ireland, the UK and South Africa. Stephen has also written for London theatre plays and BBC Radio 4 extra.

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Categories
Celebrating Translations

Connecting Worlds with Words

While mankind started out perhaps speaking the same language in the heart of Africa, now there are more than 7, 100 languages in the world. The differences in languages, cultures and rituals could be fanned as unsurmountable divides for political needs. However, translators build bridges with cultural and linguistic comprehension to create an overarching rainbow that shimmers with the colours of shared emotions. We celebrate International Translation Day with a discussion with five translators from South Asia on how they create links not just across vernaculars, but across cultures, time and space. We also have gathered together the colours of 28 languages and cultures and some unique discussions about books that have been translated recently.

Bridging Cultures across Time and Space: An exclusive discussion with Aruna Chakravarti, Radha Chakravarty, Somdatta Mandal, Fakrul Alam and Fazal Baloch. Click here to read.

We are the World: Celebrating writers and translators who have connected us with these ideas across boundaries of time and place, we bring to you translated writings in English from twenty eight languages. Click here to read.

A discussion with Somdatta Mandal on her translation of Jaladhar Sen’s The Travels of a Sadhu in the Himalayas. Click here to read.

A conversation with Nazes Afroz, former BBC editor, along with a brief introduction to his new translations of Syed Mujtaba Ali’s Tales of a Voyager (Jolay Dangay). Click here to read.

Professor Fakrul Alam discusses his new book of Tagore translations, Gitabitan: Selected Song-Lyrics of Rabindranath Tagore. Click here to read.

Saint Jerome (the patron saint of translators) by Domenico Ghirlandaio (1448-1494). The International Translation Day is celebrated on the the feast day of St Jerome, 30th September each year. From Public Domain

Categories
Poetry

Poems by David R Mellor

Art by Salvador Dali(1904-1989) From Public Domain
BEHIND BARS  

I write about what I see…

If you don’t want me to see it
Close the TV channels down

I write about what I see…

If you don’t want me to scroll up and down
Close the internet down

I write about what I hear…

If you don’t want me to listen
Put all the people behind bars

Though I fear, the truth
May slip through the cracks


COME BACK THE COUNTRY I LOVE

Come back the country I love
Come back and put
Food on my table

Come back and bring me
Peace and Love

No one is excluded
and I belong here again

Not trembling over words
Or the bang at the door

It is you who don’t belong here
anymore


Come back
Come back
the country I love

THIS IS HAPPENING

This is not happening
This you can’t see
The prison cells are filling
Whilst you digest the lies on TV

This is not happening
This you can’t see

You play deaf dumb and blind
Until you see

This is happening
This you can see
Your brother your mother your father
Taken away
Live on TV

CHEERING YOUR GENOCIDE

Every time I let the tap run, I feel guilty
Every time I fill my belly, I turn away from the screen
Every time the key clicks to my door, I can open and walk around
But you and yours are raised to the ground,
No guilt from those who cheer on your genocide.


DEAD SOUL

There is no limit
Because babies are still born
And each by being alive is dead

The last straw a family of nine wiped off this earth

But there are fields and fields of such dead souls.

SOMEONE IS KILLED

Everyday someone is Killed on your street. . .
No one says or does anything to help . . .

It’s not your street. . .
But everyday someone is killed on a Gaza Street
A human being just like you and me.

David R Mellor is from Liverpool, England. He spent his late teens homeless on Merseyside. He is currently writing and performing in Turkey. His work has been featured by the BBC and the Tate, and his published collections of poetry are What a Catch (2012, Some Body (2014), Express Nothing (2019) and So This Is It (2020). His collection of stories An Englishman in Turkey (Turkiye’De Bir Ingililiz) has recently been published .

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Categories
Contents

Borderless, February 2025

Art by Sohana Manzoor

Editorial

The Kanchejunga Turns Gold … Click here to read.

Translations

Tumi Kon Kanoner Phul by Tagore and Anjali Loho Mor by Nazrul, love songs by the two greats, have been translated from Bengali by Professor Fakrul Alam. Click here to read.

Tumi to Janona Kichu (You seem to know nothing) by Jibananda Das has been translated from Bengali by Professor Fakrul Alam. Click here to read.

Where Lies the End of this Unquenchable Thirst?, a poem by Atta Shad, has been translated from Balochi by Fazal Baloch. Click here to read.

The Bird’s Funeral a poem by Ihlwha Choi  has been translated from Korean by the poet himself. Click here read.

Kheya or Ferry, a poem by Tagore, has been translated from Bengali by Mitali Chakravarty. Click here to read.

Poetry

Click on the names to read the poems

Michael Burch, Shamik Banerjee, John Drudge, Ashok Suri, Cal Freeman, Lokenath Roy, Stuart McFarlane, Thompson Emate, Aditi Dasgupta, George Freek, Gazala Khan, Phil Wood, Srijani Dutta, Luis Cuauhtémoc Berriozábal, Akbar Fida Onoto, Ryan Quinn Flangan, Rhys Hughes

Musings/Slices from Life

Just Another Day?

Farouk Gulsara muses on the need to observe various new year days around the globe and across time. Click here to read.

Of Birthdays and Bondings…

Ratnottama Sengupta reminiscences on her past experiences. Click here to read.

As Flows the Gomti: A Palace of Benevolence

Prithvijeet Sinha takes us for a tour of the Bara Imambara in Lucknow with his words and camera. Click here to read.

The Midwife’s Confession and More…

Aparna Vats shares a narrative around female infanticide centring her story around a BBC interview and an interview with the journalist who unfolded the narrtive. Click here to read.

Juhu

Lokenath Roy gives a vignette of the world famous beach. Click here to read.

Musings of a Copywriter

In The Heroic Fall, Devraj Singh Kalsi explores dacoits and bravery. Click here to read.

Notes from Japan

In Finding Inspiration in Shikoku’s Iya Valley, Suzanne Kamata has written of a source of inspiration for a short story in her recently published book. Click here to read.

Essays

Reminiscences from a Gallery: MF Husian

Dolly Narang recounts how she started a gallery more than four decades ago and talks of her encounter with world renowned artist, MF Husain. Click here to read.

In The Hidden Kingdom of Bhutan

Mohul Bhowmick explores Bhutan with words and his camera. Click here to read.

When a New Year Dawns…

Ratnottama Sengupta writes of the art used in calendars and diaries in India. Click here to read.

What Is Your Name?

Fakrul Alam recalls his mother as a person who aspired for fairplay for women. Click here to read.

Stories

Vasiliki and Nico Go Fishing

Paul Mirabile gives a heartwarming story set in a little Greek island. Click here to read.

Naughty Ravi

Naramsetti Umamaheswararao writes of an awakening. Click here to read.

The Wise One

Snigdha Agrawal gives a touching story around healing from grief. Click here to read.

Conversations

Ratnottama Sengupta converses with Joy Bimal Roy, author of Ramblings of a Bandra Boy. Click here to read.

A discussion on managing cyclones, managing the aftermath and resilience with Bhaksar Parichha, author of Cyclones in Odisha: Landfall, Wreckage, and Resilience. Click here to read.

Book Excerpts

An excerpt from Bhaskar Parichha’s Cyclones in Odisha, Landfall, Wreckage and Resilience. Click here to read.

An excerpt from Joy Bimal Roy’s Ramblings of a Bandra Boy. Click here to read.

Book Reviews

Somdatta Mandal reviews Amitav Ghosh’s Wild Fiction: Essays. Click here to read.

Meenakshi Malhotra reviews Syed Mujtaba Ali’s Shabnam, translated from Bengali by Nazes Afroz. Click here to read.

Bhaskar Parichha reviews Abhay K’s Nalanda: How it Changed the World. Click here to read.

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Categories
Review

…My Heart Wanders Wailing with the Restless Wind…

Book Review by Meenakshi Malhotra

Title: Shabnam

Author: Syed Mujtaba Ali

Translator from Bengali: Nazes Afroz

Publisher: Speaking Tiger Books

Shabnam (1960) by Syed Mujtaba Ali is a love story that is set in the third decade of the 20th century. ‘Shabnam’ in Persian means a ‘dewdrop’. The polyglot scholar Mujtaba Ali’s love story becomes a vehicle for articulating the profundities of life which extends beyond the plot and the telling just like that of his teacher, Rabindranath Tagore. To quote the words of another reviewer: “His novel can be compared to a dewdrop which assumes rainbow hues during sunrise as it encompasses not only the passionate cross-cultural romance of Shabnam and the young Bengali lecturer, Majnun, but also shades of humanity, love, compassion set against the uncertainties generated by ruthless political upheavals.” Sweeping in scope, set against the backdrop of the Afghan Civil War (1928-29) and beyond, the novel narrates an epic love story. That this has recently been translated by a former BBC editor stationed in Afghanistan, Nazes Afroz, and published for a wider readership, emphasises its relevance in the current context, where regressive curtailment of human rights and liberties are evident on a daily basis.

Shabnam is a young, upper class and educated Afghan woman, fluent in French and Persian. As we learn in the course of the narrative, she is daring and apparently fearless. She is proud of her Turkish heritage as she invokes it while introducing herself: “You know I’m a Turkish woman. Even Badshah Amanullah has Turkish blood. Amanullah’s father, the martyred Habibullah, realised how much power a Turkish woman—his wife, Amanullah’s mother—held. She checkmated him with her tricks. Amanullah wasn’t even supposed to be the king, but he became one because of his mother.” Given the current context, with its attack on womens’ freedom, it is perhaps difficult to imagine that a woman like Shabnam or anyone with a similar persona or voice could be found at all. She seems at times to inhabit the rarefied realms of her author’s imagination, beyond the earthly realm.

Shabnam’s knowledge of history and the world is extensive. She actively chooses and decides about her surroundings and her own life, which is more than what many women can do in today’s Afghanistan. Characters like Shabnam are also the result of the varied travels of the author Mujitaba Ali, who traveled and taught in five countries. On the power wielded by women, Shabnam offers a rejoinder to her lover/narrator: “In your own country, did Noor Jahan not control Jahangir? Mumtaz—so many others. How much knowledge do people have of the power of Turkish women inside a harem?”

The novel has a tripartite structure. In the first part, is the dramatic meeting of the narrator, Majnun, with the striking and unconventional Shabnam at a ball given by Amanullah Khan, the sovereign of Afghanistan from 1919 to 1929. The novel’s narrative is dialogic in nature and the introduction and subsequent exchanges of the protagonists  are peppered with wit and poetry. The first part concludes with the two of them acknowledging their love for each other.

In the second part of this novel,we witness more developments in their relationship. Shabnam assumes an agential role and makes a decision to marry Majnun secretly with only their attendants looking on. And then later, this decision receives a legitimate sanction since a wedding is organised for them by her father, who does not know they are already married. Despite the xenophobic approach in those times of many Afghans (and other South Asian communities) against marrying their daughters to foreigners, her family decides to marry Shabnam to Majnun as they wanted her out of conflict-ridden Afghanistan and in a safer zone. Her father hopes she will go off to India with her husband. This seems unexpectedly progressive in the Afghanistan of  almost a century ago. But instead, in the third part, she is abducted by the marauding hordes while her beloved attempts to organise their return from Afghanistan.

The last part continues with Majnun’s quest for his beloved. His endeavour leads him to travel, hallucinate and drives him almost insane, reminiscent of the Majnun of Laila-Majnun fame, a doomed union that resonates in and forms a motif in the narrator/lover’s repeated conversations with Shabnam. At the end of the novel, Majnun ascends the physical realm of love. He says: “Now after losing all my senses, I turn into a single being free of all impurities. This being is beyond all senses—yet all the senses converge there… There is Shabnam, there is Shabnam, there is Shabnam.”

The novel concludes with the realisation that “there is no end” (tamam na shud). This feeling seems to echo the idea of  “na hanyate hanyamane sarire”(“It does not die”) in Sanskrit signifying that love is eternal, even beyond the material realm. Both the luminosity and fragility of love is represented in the novel.

Mujtaba Ali’s wide and varied experience is in evidence at several points in the novel, as is his wit and satiric sense, some of which filters through to his created characters.   This can be experienced in the dialogues and descriptions even in its translated form. In order to conceal her identity from the marching and rustic hordes, Shabnam comes to visit her beloved in a burqa. She argues that it is not a symbol of oppression but a self-chosen disguise: “Because I can go about in it without any trouble. The ignorant Europeans think it was an imposition by men to keep women hidden. But it was an invention by women—for their own benefit. I sometimes wear it as the men in this land still haven’t learned how to look at women. How much can I hide behind the net in the hat?”

A valuable addition to the rich corpus of travel writing in Bangla Literature, the book remained unknown to the world outside Bengal despite its excellence as there were no translations. In 2015, Afroz had translated and published this book as In a Land Far from Home: A Bengali in Afghanistan. It was subsequently shortlisted for the Crossword Book Award. That translations can provide a bridge across cultures is eminently clear from this work, which gives us a tantalising glimpse of a culture beyond our own and encourages us, the readers, to recognise that true love transcends borders or boundaries and that the language of true love is the same everywhere.

The novel’s title, Shabnam, is a natural choice, as the intelligent, courageous and beautiful Shabnam is the emotional centre of the novel. To describe her ineffable charm, we could draw upon Mujtaba’s teacher’s words, in Gitanjali (Song Offerings by Tagore):

She who ever had remained in the 
depth of my being, in the twilight of
gleams and of glimpses…

… Words have wooed yet failed to win
her; persuasion has stretched to her its
eager arms in vain.

Song 66, Gitanjali by Tagore

Majnun, the narrator lover is left, in Tagore’s words: “gazing on the faraway gloom of the sky, and my heart wanders wailing with the restless wind.” Romance by its very nature, is fleeting and  transient and romantic love in its literary avatars/depictions acquires a bitter-sweetness when its founded on loss and longing. So it is with Shabnam.

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Dr Meenakshi Malhotra is an Associate Professor of English Literature at Hansraj College, University of Delhi, and has been involved in teaching and curriculum development in several universities. She has edited two books on Women and Lifewriting, Representing the Self and Claiming the I, in addition  to numerous published articles on gender, literature and feminist theory.  Her most recent publication is The Gendered Body: Negotiation, Resistance, Struggle.

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Categories
Slices from Life

The Midwife’s Confession and More…

Based on an interview with the Amitabh Prashar, the maker of a BBC documentary on female infanticide, Aparna Vats shares a spine-chilling narrative about crimes that were accepted in the past but are now under reform.

Aparna Vats

The Female Infanticide Protection Act was enacted in India 1870, 154 years ago. However, female infanticides continued to haunt some areas of Bihar well into 1990s. The number given out by a government of India report for 2019 is 36 in the whole year, with none reported in Bihar. A journalist called Amitabh Prashar came out with a new BBC documentary on this issue in 2024 after investigations carried out over thirty years in Bihar, called The Midwife’s Confession. Prashar, wrote in a BBC article of a 1995 report: “If the report’s estimates are accurate, more than 1,000 baby girls were being murdered every year in one district, by just 35 midwives. According to the report, Bihar at the time had more than half a million midwives. And infanticide was not limited to Bihar.”

Basing his coverage on the confession by dais or midwives, this film unveils the terrifying practise of female infanticide in Bihar. The documentary begins by screening the confession video of Dharmi Devi who stoically confesses to how many children she and her accomplice had killed and buried in the forest.

Prashar started his investigations when he read of a case of female infanticide near his village in Purnia, Kathiaar district. In the documentary, he explained how a news clip that came out in the Hindustan Times of Purnia, a village in Bihar, motivated him. It was a report of a father choking his infant daughter to death and was recorded as the first case of infanticide in the area. He had visited Bihar for the sake of the story as the father had been arrested and the mother was under societal pressure to withdraw the case. Through his interactions with a Non-Governmental Organisation (NGO) working in the area and the midwives in 1995-96, he realised that the occurrence was not an isolated case. Unmarried and a novice in this field, Parashar said he took the risk to return to Delhi and rent a camera at Rs 4500 per day to start his exploration.

He admitted getting the midwives them confess was a major struggle but an understanding of the interviewee’s personal lives helped him understand their society and circumstances better. Certain key findings were that the infants were killed by the midwives, as the families considered the girl-child a financial liability, especially for arranging dowries. The midwives were themselves struggling to arrange dowries for their own daughters.

In the documentary, Hakiya, a midwife, was the first to confess how post birth, the men of the family used to threaten the midwives with sticks and offer money to them to kill the child as the cost of care, that was primarily dowry (‘Tilak-Pratha’) for them, weighed heavier than the barbarism of this sin. Filing a police report was out of the question. The repetition of this crime had forced these women to accept this carnage. Siro Devi, a midwive who Prashar had been in touch with from 1996, confessed: “Dekhiye sir, aurat ke haath mein marna, aurat ke haath mein jeewan dena (Sir, it is in the hands of women to kill or to give birth).”

Prashar set out to uncover more. He interviewed Anila Kumari, the owner of an NGO who worked with these midwives. Bihar suffered a state of economic crisis in the 1990s when the per capita income was growing at a mere 0.12%. The sheer state of economic desolation and social oppression coerced these women to kill more than 1000 girls in a year in Kathiaar alone, claimed Prashar.  

Prashar explained this story is not exhaustive in its list of injustices. Often the sole earners post-marriage, these midwives were recruited sometimes at the young age of ten. It was a customary practice passed on from generation to generation. Their remuneration was conditional to the happiness felt by the families when the child was born which was estimated as per the sex. Unsurprisingly, a girl-child rendered lesser payment.

Kumari started working with the midwives to stop the practice of female infanticide. Families trusted midwives more than doctors. The rescued children were brought to the NGO in life-threatening states and were either registered for adoption or raised by them. One of the adopted girls called Monica was put in focus in the documentary.

Prashar said in the interview that the midwives were from the backward castes and extremely poor. A deeper analysis of the inter-community relations reveal that they were themselves victimised. They also felt guilty for their actions. Rani, a midwife, who was not featured in the documentary due to time related constraints, was such a person. She was herself struggling to get her daughters married while languishing in the guilt of having killed other’s daughters. Some of the midwives were arrested.  Parashar said he visited Bihar a few days prior to the release of the arrested midwives to ensure that they did not get into legal hurdles or come under societal pressure.

Mr. Parashar confessed he was but a commoner for the people and visited Purnia at least twice a year for reasons that were unrelated to the documentary. After some initial interactions, the villagers lost interest in his activities and for a documentarian, that was the best scenario. “When characters start to ignore, that is the best thing a director can think of,” he said. He self-funded his project in which shots stretched 200 hours.

The documentary starts with joggers rescuing an abandoned girl child. And then, it plunges exploring darker aspects of this attitude that sees the girl child as a burden leading not only to abandonments but also to female infanticides brought to light by the midwives. The film concludes with a heartwarming interview with the adoptive parents of the girl child rescued by the joggers and their happy eight-month-old ward.

Reference:

Aparna Vats is a student from Bangalore.

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Essay

The Year of Living Dangerously by Fakrul Alam

Painting by Zainul Abedin. From Public Domain

1971 began and ended on a note of hope but in the course of the year we went through the whole gamut of human emotions: love for our motherland and hate for its enemies; desire for freedom and abhorrence at those who had curtailed our right to be ourselves; feelings such as anxiety, fear, even terror caused by the knowledge that at any moment we might be abducted and murdered; and excitement and elation at the thought that relief could not be far away. 1971 was the year when for months we lived from day to day, totally insecure in a Dhaka which had become like a city of the dead; it was also the year when we discovered what it meant to hope against hope. 1971, in short, was a cataclysmal year; for every Bengali it was the year of living dangerously.

The year must have begun innocuously enough; at this point in time, I have simply no recollection what I did or how I felt in January and February of that year. But certainly, hope must have been in the air; after Sheikh Sahib’s massive election victory all of us must have been feeling confident and secure in the knowledge that we were finally about to master our destiny. For me—temperamentally apolitical and not yet out of my teens at the beginning of that year—the first sign that something was seriously wrong came one day while we were watching a test match in Dhaka Stadium on the first of March. Suddenly, the game was interrupted and then abandoned as news came about Yahya Khan’s decision to not call a meeting of the Pakistani National Assembly. Pandemonium ruled for a while in the field, but soon everyone left, muttering that this cannot be, indignant that the army chief could not go against the resounding mandate given to the Awami League to change the course of Pakistani history.

And then for a while: hartals[1], demonstrations, slogans, meetings, public displays of discontent, and the will to oppose and resist on one side and display of the carrot as well as the stick on the other. In fact, the month of March showed a whole nation in a state of ferment, ready to go to any length against a brutal but posturing force.

A first climax was Sheikh Saheb’s[2] speech of March 7. Hearing it now, I cannot but think: is it as stirring for people of this generation as it was for ours? Contemplated in retrospective, the speech seems to be the quintessence of the Bengali spirit in 1971: inspired, defiant, pulsating, and resolute. It considers the dangers ahead but is emphatic about the need to put up resistance and counter whatever measures were taken to contain us.

The real climax, of course, came on the night of March 25. That night I was in Sylhet, visiting my sister and her husband, along with my father and two other sisters. In Sylhet that night we could have no idea that Dhaka had become the scene of carnage or that our family, friends, and acquaintances were in the greatest of danger. It was only next morning, waking up to discover that Sylhet town was under curfew, and listening to Indian radio and the BBC, that we began to have an inkling of how devastated Dhaka had become in a night and in how much jeopardy our loved ones were.

Throughout the next week we alternated between a feeling of joy at the knowledge that Bengalis were fighting back and a foreboding that a grievous wound had been inflicted on us. We were elated by Major Zia’s declaration on the radio about independence and the reports of resistance everywhere; we were depressed by the news items transmitted in the air waves about Dhaka as a city that had been flattened by heavy weapons and was still burning. Since, our house was close to Farmgate, we were full of anxiety: had my mother and the sister we had left behind survived the mass slaughter of Dhakaites that was being narrated everywhere except on Radio Pakistan?

After a few days my father decided that he had had enough of waiting and uncertainty; he and I would head for Dhaka and determine for ourselves the fate of my mother and sister. My brother-in-law and three other sisters would remain in what seemed the relative safety of Sylhet. Little did we realise as we left them on a day in early April the hardship and suffering they would go through in the next few months, fleeing from tea garden to tea garden and even to the safety of Tripura[3] to escape the pillaging Pakistani army. Only after we were reunited with them in Dhaka in July did we get to know of their travails as they attempted to evade the marauding forces.

The trip to Dhaka was a tense and an unforgettable one. A few images are etched in my memory vividly: driving through the tea gardens, we saw tea garden workers with bows and arrows, determination wrought on their faces. In Brahmanbaria, we heard gripping stories of the confrontations that had taken place in Comilla and saw the intense preparations being taken in the town itself to resist the Pakistani onslaught. But the most vivid memory of the journey are the scenes of mass exodus we witnessed as we neared Dhaka: men, women, and children on foot or on rickshaws, looking harrowed, wearily fleeing to village homes from the city to escape genocide. Not a few of the people we met told us not to be so foolhardy as to return to Dhaka.

Thankfully, we managed to reach our Indira Road home without facing any unpleasant situations and found that my mother and sister were safe. But there were troop movements all the time and stories of mass arrests of young men during curfew. The elders of my family decided that I would be safer in my uncle’s house in Dhanmondi than in a house in the Farmgate area.

In the few weeks that I stayed in Dhanmondi I managed to get in touch with some of my friends. The news they told me was horrifying: Dr. Jyotirmoy Guhathakurta, my tutorial teacher, and the man who first made me feel that I had the sensitivity to be a student of Shakespeare, and who went beyond his role as a tutor to talk to me about his passion for radical humanism, as well as Mr. Rashidul Hasan, who taught us Blake and was as humble and meek as some of the denizens of The Songs of Innocence and of Experience, had been brutally murdered. More horror stories: one of my school friends, Arun Chowdhury, and his father, could no longer be traced after they had been abducted from Ranada Prasad Saha’s Narayanganj home along with the millionaire philanthropist; one of my uncle’s in-laws, a Rajshahi University professor, had also disappeared after being picked up by the army; other people that we knew had been shot at or humiliated or hurt. A friend who had joined her family in Bogra had witnessed their house being burned and the family had barely managed to escape with their lives. The whole Bengali nation appeared to be bleeding and bruised.

Nevertheless, no one felt defeated and hope still flickered as a candle newly lit and solidly fixed will even in the darkest night. For one thing, there were the daily broadcasts from Swadhin Bangla Betar Kendra[4]containing news about Mujibnagar and organised resistance all over the country. Then there was the knowledge that some friends had crossed the border and were receiving training so that they could be inducted into the Mukti Bahini[5]. Everywhere one could view the resentment against the Pakistani army being concentrated to the point when it would rebound upon them.

Eventually, my parents decided that we would take a house in a part of the city which was relatively free from regular army patrolling and I rejoined them in a Central Road flat. But, really, no part of the city was completely safe. One night, to take just one example, the boys of the neighbouring family climbed the wall separating our two houses because the army had raided the house next door and stayed with us till next morning. I still remember how tense we were that night and nervous and indignant.

Gradually, we learned to sleep better and not hear the stray shots that were fired into the night by who knows whom. Inevitably, we adapted to a life lived mostly indoors, listening to the radio or the tape recorder all day, or reading, or playing cards. But we had to be very careful about everything that we did: the radio had to be toned down, books with insidious sounding titles not read, and visit to and from friends of our age restricted. Fear of army raids constricted us and forced us to make life a diminished thing. Only my father would go out regularly to spend the day in office or shopping; his greying hair gave him a kind of limited freedom that we could not hope to have.

However, consolations for lives lived under such strained circumstances were not impossible to seek even in those days when we would rarely venture into natural light. By June, bombs which were beginning to explode at regular intervals all over the city announced loudly to us that the Bengali capacity to resist, far from being diminished, had transformed itself in spectacular fashion. My father told us one day that he was one of many people who had been donating money for freedom fighters who were now infiltrating into the city in large numbers. In July and August, the Mukti Bahini activity in Dhaka intensified and I even met a few of them. Also, every once in a while, a close friend suddenly disappeared from Dhaka and those of us who still remained in the city still unsure of what we should do talked about his decision to join the freedom struggle and his daring with a mixture of admiration and envy.

Of course, we knew that the life of a freedom fighter was far from a glamorous one, and full of risks. Exactly how hazardous their life could be was driven home to us when in late August a number of them were caught and murdered. Because we knew a few of these valiant fighters personally or by name, for some time, indeed for perhaps the only time that year, we felt depressed and shaken. But another few weeks and many amongst us roused ourselves and felt hopeful again. True, there had been a setback and some of the muktis[6]who had become legendary in a short time because of their exploits had been killed or imprisoned, but September showed that the spirit of resistance was very much alive.

Explosions could once again be heard in and around Dhaka and were signs to us of the vigour and irrepressible nature of our freedom fighters. By October, Swadhin Bangla[7]Radio broadcasts regularly reassured us that there were advances being made on the diplomatic front by our government-in-exile and that on the battlefield our reconstituted Bangladesh army were beginning to engage the Pakistani forces and defeat and demoralise them.

By early November, Nasim Mohsin, my best friend at that time, decided that it was time for him to join the freedom fighters and that the moment for a decisive assault on the Pakistani army was near. I was with him when he contacted some local muktis about crossing over to training camps in Tripura. They told him that the borders were already the site of daily skirmishes and that he should postpone the journey for a while till they could confirm a safe crossing. Desperate to become part of the freedom struggle, Nasim ignored their advice and our pleas to be patient and left us, never to be seen again. Much later, we were to discover that he had been captured by collaborators of the Pakistani army in a village in the Comilla border. They then handed him over to the local Pakistani troops who summarily shot him.

Late November and our excitement grew: the Bangladesh army was no longer content with skirmishes and raids and was now attacking the Pakistanis frontally. By late November war looked inevitable as desperate Pakistani tactics drew India into the campaign. Finally, on the night of December 3, the Dhaka night sky was spectacularly lit by tracer bullets and then invaded by Indian bombers targeting military installations. The next day all of us were on roof-tops watching dog-fights and cheering Indian jets attacking the airport and the cantonment, oblivious to the danger from shrapnel and debris from shattered planes.

Over the next two weeks, our joy grew by the hour, for every Swadhin Bangla Radio broadcast or Indian radio bulletin informed us of Pakistani reverses and detailed advances made by the liberation forces. In our enthusiasm we did not realise that we were going through dangerous times in the capital city as the Pakistani army and its collaborators, their backs against the wall, were becoming more and more vicious. It was only later that we discovered that the brother of a friend who had joined the freedom fighters had been picked up by the Pakistani army during this time and would disappear from our sights forever. And as the liberation forces closed in on Dhaka, rumours spread of youths and prominent people being abducted. Undoubtedly, the scariest memory I have from this period is of a Pakistani plane droning one night, which we knew had dropped bombs on an orphanage the previous night in a bid to discredit the Indian Air Force. It was a moment when we felt totally vulnerable and at the mercy of forces whose reason had become warped to the extent that they could indulge in mass destruction of innocents merely to smear India in the eyes of the world.

Nothing the vicious Pakistani military/propaganda machine could do, however, could thwart the logic of history and prevent liberation, and by December 15 we were hearing the booming of artillery in and around Dhaka. On December 16, we headed for the Ramna Race Course area because we heard that a surrender ceremony was scheduled there in the afternoon.

But we could only go as far as the Hotel InterContinental, where we got caught in a cross-fire. A friend who was with me got slightly hurt as a splinter from a bullet pierced his leg. We took him to his house and then scattered, telling ourselves that we had not survived nine months of occupation only to get killed at the moment of liberation. But by evening we were out in the streets celebrating with muktis, among whom I could see at least one close friend, firing his Sten gun into the air. The year of living dangerously was ending, and the time for unmitigated hope had finally come to stay with us, at least for a while!

(Published on March 31, 2019, The Daily Observer)

[1] Strikes

[2] Sheikh Mujibur Rahman (1920-1975)

[3] A northeastern state of India

[4] Independent Bengali Wireless Centre

[5] The freedom vehicle: The army that fought to free Bangladesh as an independent entity

[6] Freedom fighters

[7] Free Bengal

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

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Categories
Excerpt

Shabnam: A Novel by Syed Mujtaba Ali

Title: Shabnam

Author: Syed Mujtaba Ali

Translated from Bengali by Nazes Afroz

Publisher: Speaking Tiger Books

Badshah Amanullah was surely off his rocker. Or else why would he hold a ball-dance in an ultra-conservative country like Afghanistan? On the occasion of Independence Day, Afghanistan’s first ball-dance would be held.

We, the foreigners, were not that bothered. But there was a buzz of restlessness among the mullahs and their followers—the water carriers, tailors, grocers, and the servants. My servant, Abdur Rahman, while serving the morning tea, muttered, ‘Nothing is left of religious decency.’

I did not pay much heed to Abdur Rahman. I was no messiah like Krishna. The task of saving ‘religious decency’ had not been bestowed upon me.

‘Those hulking men will prance around the dance floor holding on to shameless women.’

I asked, ‘Where? In films?’

After that there was no stopping Abdur Rahman. The ancient Roman wild orgies would have sounded like child’s play compared to the juicy imageries of the upcoming dance event that he described. Finally, he concluded, ‘Then they switch off the lights at midnight. I don’t know what happens after that.’

I said, ‘What’s that to you, you mindless babbler?’

Abdur Rahman went mum. Whenever I called him a blathering prattler, he understood that his master was in a bad mood. I would use the Bengali slang word for it and being a seasoned man, though Abdur Rahman did not know the language, he would be able to read my mood.

I was out in the mild evening. Electric lamps lit up the bushes of Pagman. The tarmacked road was spotlessly clean. I was meandering absentmindedly, thinking it was the month of Bhadra and Sri Krishna’s birthday had been celebrated the previous day. My birthday too, according to Ma. It must be raining heavily in Sylhet, my home. Ma was possibly sitting in the north veranda. Her adoptive daughter Champa was massaging her feet and asking her, ‘When will young brother come home?’

The monsoon season is the most difficult one for me in this foreign land. There is no monsoon in Kabul, Kandahar, Jerusalem or Berlin. Meanwhile in Sylhet, Ma is flustered with the nonstop rain. Her wet sari refuses to dry; she is in a tizzy from the smoke of the wet wood of the oven. Even from here I can see the sudden pouring of rain and the sun that comes out after a while. There are glitters of happiness on the rose plants in the courtyard, the night jasmine at the corner of the kitchen, and on the leaves of the palm tree in the backyard.

There was no such verdant beauty here.

Look at that! I had lost my way. Nine at night. Not a soul on the street. Who could I ask for directions?

A band was playing dance numbers in the big mansion to the right.

Oh! This was the dance-hall as described by Abdur Rahman. The waiters and bearers of the building would surely be able to direct me to my hotel. I needed to go to the service doors at the back of the building.

I approached.

Right at that moment, a young woman marched out.

I first saw her forehead. It was like the three-day-old young moon. The only difference was the moon would be off-white—cream coloured—but her forehead was as white as the snow peaks of the Pagman mountains. You have not seen it? Then I would say it was like undiluted milk. You have not seen that either. Then I can say it was like the petals of the wild jasmine. No adulteration of it is possible as yet.

Her nose was like a tiny flute. How was it possible to have two holes in such a small flute? The tip of the nose was quivering. Her cheeks were as red as the ripe apples of Kabul; yet they were of a shade that made it abundantly clear it was not the work of any rouge. I could not figure out if her eyes were blue or green. She was adorned in a well-tailored gown and was wearing high-heeled shoes.

Like a princess she ordered, ‘Call Sardar Aurangzeb Khan’s motor.’

Attempting to say something, I fumbled.

She, by then, looked properly at me and figured out that I was not a servant of the hotel. She also understood that I was a foreigner. First, she spoke in French, ‘Je veux demand pardon, monsieur—forgive me—’ Then she said it in Farsi.

In my broken Farsi I said, ‘Let me look for the driver.’

She said, ‘Let’s go.’

Smart girl. She would be hardly eighteen or nineteen.

Before reaching the parking lot, she said, ‘No, our car isn’t here.’

‘Let me see if I can arrange another one,’ I said.

Raising her nose an inch or so, in rustic Farsi she said, ‘Everyone is peeping to see what debauchery is taking place inside. Where will you find a driver?’

I involuntarily exclaimed, ‘What debauchery?’

Turning around in a flash, the girl faced me and took my measure from head to toe. Then she said, ‘If you’re not in a hurry, walk me to my house.’

‘Sure, sure,’ I joined her.

The girl was sharp.

Soon she asked, ‘For how long have you been living in this country? Pardon—my French teacher has said one shouldn’t put such questions to a stranger.’

‘Mine too, but I don’t listen.’

Whirling around she faced me again and said, ‘Exactment—rightly said. If anyone asks, say I’m going with you, or say Daddy introduced me to you. And don’t you ask me any question like I’m a nobody. And I will not ask anything as if you have no country or no home. In our land not asking prying questions is akin to the height of rudeness.’

I replied, ‘Same in my land too.’

She quipped, ‘Which country?’

I said, ‘Isn’t it apparent that I’m an Indian?’

‘How come? Indians can’t speak French.’

I said, ‘As if the Kabulis can!’

She burst out laughing. It seemed in the fit of laughter she suddenly twisted her ankle. ‘Can’t walk any longer. I’m not used to walking in such high heels. Let’s go to the tennis court; there are benches there.’

Dense darkness. The electric lamps were glowing far away. We needed to reach the tennis court through a narrow path. I said, ‘Pardon,’ as I touched her arm inadvertently.

Her laughter had no limits. She said, ‘Your French is strange, so is your Farsi.’

My young ego was hurt. ‘Mademoiselle!’

‘My name is Shabnam.’

(Extracted from Shabnam by Syed Mujtaba Ali, translated by Nazes Afroz. Published by Speaking Tiger Books, 2024)

About the Book

Afghanistan in the 1920s. A country on the cusp of change. And somewhere in it, a young man and woman meet and fall in love.

Shabnam is an Afghan woman, as beautiful as she is intelligent. Majnun is an Indian man, working in the country as a teacher. Theirs is an unlikely love story, but it flowers nonetheless. Breaking the barriers of culture and language, the two souls meet. Shabnam is poetry personified—she knows the literary works of Farsi poets of different eras. Majnun is steeped in the language and thoughts of Bengal. Together, they find love in immortal words and in the wisdom of the ages.

As the country hurtles towards yet another cataclysmic change, and the ruling king flees into exile, Shabnam is in danger from those who covet her for her famous beauty. Can she save herself and her Indian lover and husband from them?

Shabnam has been hailed as one of the most beautiful love stories written in Bengali. Lyrical and tragic, this pathbreaking novel appears in English for the first time in an elegant translation by the translator of Syed Mujtaba Ali’s famous travelogue Deshe Bideshe (In a Land Far from Home).

About the Author

Born in 1904, Syed Mujtaba Ali was a prominent literary figure in Bengali literature. A polyglot, a scholar of Islamic studies and a traveller, Mujtaba Ali taught in Baroda and at Visva-Bharati University in Shantiniketan. Deshe Bideshe was his first published book (1948). By the time he died in 1974, he had more than two dozen books—fiction and non-fiction—to his credit.

About the Translator

A journalist for over four decades, Nazes Afroz has worked in both print and broadcasting in Kolkata and in London. He joined the BBC in London in 1998 and spent close to fifteen years with the organization. He has visited Afghanistan, Central Asia and West Asia regularly for over a decade. He currently writes in English and Bengali for various newspapers and magazines and is working on a number of photography projects.

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Categories
Poetry

A Child in Gaza

By David Mellor

Dreaming of leaving
This rock above my
Head

Dreaming of leaving
The thought you are dead

Dreaming of leaving

Going back to when I
played here, running up
the path mama mama
kissing your sweet forehead

now motionless and
cold

Dreaming of leaving

Not wishing to go
But there is no one here, just the buzz
Of the drone overhead
And night falling in my soul

Leaving leaving
Dreaming dreaming
of leaving
leaving leaving
leaving…

David Mellor has been published and performed widely from the BBC, The Tate, galleries and pubs and everything in between. Now, resident in Turkey he has continued his literary career with his work appearing in journals including a weekly column in Canakkale Gündem about his observations of Turkish life. His poems and writings are autobiographical, others topical and several his take on life. 

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Click here to access the Borderless anthology, Monalisa No Longer Smiles

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