Whan that Aprille with his shoures soote, The droghte of March hath perced to the roote, And bathed every veyne…
The Canterbury Tales (1387-1400) by Chaucer, Prologue
This is the month Asia hosts sprays of new years across multiple regions. Many of these celebrate the fecundity of Earth, spring and the departure of bleak winter months. Each new year is filled with hope for the coming year. The vibrant colours of varied cultures celebrate spring in different ways, but it is a welcome for the new-born year, a jubilation, a reaffirmation of the continuity of the circle of life. Will the wars, especially the shortages caused by them and felt deeply by many of us, affect these celebrations? Had they impacted the festivals that were celebrated earlier? These are questions to which we all seek answers. We can only try to gauge the suffering caused by war on those whose homes, hopes, families and assets have been affected other than trying to cope with the senselessness of such inane attacks. But, in keeping with TS Eliot’s observations on Prufrock, most of us continue our lives unperturbed and as usual.
Some of us think and try to dissent for peace and a world without borders with words – prose or poetry. To reinforce ideas of commonalities that bind overriding divides, we are excited to announce a poetry anthology mapping varied continents with content from Borderless Journal, Wild Winds: The Borderless Anthology of Poems. We are hugely grateful to Hawakal Publishers for this opportunity and to Bitan Chakraborty for the fabulous cover design. We invite you all to browse on the anthology which is available in hardcopy across continents.
Our issue this month is a bumper issue with the translation of Tagore’s Roktokorobi (Red Oleanders) by Professor Fakrul Alam. It’s the full-length play this time as earlier we had carried only an excerpt. The play is deeply relevant to our times as is Somdatta Mandal’s English rendition of his story, ‘Daliya’, set in Arakan. We also have also translated Tagore’s response to the idea of mortal fame and deification in poetry. Kallol Lahiri’s poignant Bengali story about the resilience of an ageing actress has been brought to us in English by V Ramaswamy. Isa Kamari brings us translations of his Malay poems exploring spirituality through nature.
But what really grips are the fables that Hughes will be sharing with us over four months. He calls them Rhysop Fables, after the ancient ones from Aesop’s with the ancient author himself being mentioned in one of the short absurdist narratives this time. In fiction, our regular fable writer, Naramsetti Umamaheswararao explores a modern-day dilemma, that of social media intruding into the development of children. Jonathon B Ferrini glances at resilience and mental disability while, Sangeetha G looks into societal attitudes that still plague her part of the world. Oindrila Ghosal gives a story set in Kashmir.
From Kashmir, Gower Bhat shares a heartfelt musing on being a first time father. Mohul Bhowmick writes of Eid in Hydearbad (Hari Raya in Southeast Asia) — echoing themes from Kamari’s poems — and Anupriya Pandey ponders over the quiet acceptance of mundane life that emphasises social inequities. Jun A. Alindogan brings home issues from Phillipines. While we have stories about Vietnam from Meredith Stephens, Suzanne Kamata muses about Phnom Penh, mesmerised by Cambodian dancers.
Farouk Gulsara writes of his cycling trip from Jaipur to Udaipur bringing to life dichotomies of values and showing that age can be just a number. Chetan Poduri reinforces gaps created by technology as does Charudutta Panigrah, a theme that reverberates from poetry to fiction to non-fiction and much of it with a light touch. Devraj Singh Kalsi sprinkles humour with his strange tale about hiring a bodyguard.
Keith Lyons has brought in Keith Westwaters, a soldier-turned-poet who seems to find his muse mainly in New Zealand. We have also featured an author who overrides borders of continents, Marzia Pasini. Her book, Leonie’s Leap, has a protagonist of mixed origin and her characters are drawn out of Russia, India, Bulgaria and many other places.
This rounds up our April issue. Do visit our content’s page and explore the journal further.
Huge thanks to the wonderful team, especially Sohana Manzoor for her art. They help bring together the colours of the world to our pages. Huge thanks to contributors who make each issue evolve a personality of its own. And heartfelt thanks to readers who make it worth our while to write.
Six years ago, a few of us got together to bring out the first issue of Borderless Journal. We started as a daily blog and then congealed into a monthly journal offering content that transcends artificial borders to meet with the commonality of felt emotions, celebrating humanity and the Universe. Today as we complete six years of our existence in the clouds, we would like to celebrate with all writers and readers who made our existence a reality. We invite you to savour writings collected over the years that reflect and revel in transcending borders, touching hearts and some even make us laugh while exploring norms.
In this special issue. we can only offer a small sample of writings but you can access many more like these ones at our site…Without further ado, let us harmonise with words. We invite you to lose yourselves in a borderless world in these trying times.
Rebel or ‘Bidrohi’, Nazrul’s signature poem, ‘Bidrohi‘, translated by Professor Fakrul Alam. Click here to read.
Manish Ghatak’s Aagun taader Praan (Fire is their Life) has been translated from Bengali by Indrayudh Sinha. Click here to read.
Tagore’s poem, Tomar Shonkho Dhulay Porey (your conch lies in the dust), has been translated from Bengali by Mitali Chakravarty as ‘The Conch Calls’. Click here to read.
Ihlwha Choi spent some time in Santiniketan and here are poems he wrote in reaction to his observations near the ‘home of R.Tagore’, as he names Santiniketan and the Kobiguru. Click here to read Nandini.
Rituals in the Garden: Marcelo Medone discusses motherhood, aging and loss in this poignant flash fiction from Argentina. Click here to read.
Navigational Error: Luke P.G. Draper explores the impact of pollution with a short compelling narrative. Click here to read.
Henrik’s Journey: Farah Ghuznavi follows a conglomerate of people on board a flight to address issues ranging from Rohingyas to race bias. Click hereto read.
The Magic Staff , a poignant short story about a Rohingya child by Shaheen Akhtar, translated from Bengali by Arifa Ghani Rahman. Click here to read.
A Cat Story : Sohana Manzoor leaves one wondering if the story is about felines or… Clickhere to read.
When West Meets East & Greatness Blooms: Debraj Mookerjee reflects on how syncretism impacts greats like Tagore,Tolstoy, Emerson, Martin Luther King Jr, Gandhi and many more. Click here to read.
The Day Michael Jackson Died: A tribute by Julian Matthews to the great talented star who died amidst ignominy and controversy. Click here to read.
Potable Water Crisis & the Sunderbans: Camellia Biswas, a visitor to Sunderbans during the cyclone Alia, turns environmentalist and writes about the potable water issue faced by locals. Click here to read.
My Love for RK Narayan, Rhys Hughes discusses the novels by ths legendary writer from India. Click here to read.
Travels ofDebendranath Tagore: These are travel narratives by Debendranath Tagore, father of Rabindranath Tagore, translated from Bengali by Somdatta Mandal. Click here to read.
Baraf Pora (Snowfall): This narrative gives a glimpse of Tagore’s first experience of snowfall in Brighton and published in the Tagore family journal, Balak (Children), has been translated by Somdatta Mandal . Clickhere to read.
The Day of Annihilation: An essay on climate change by Kazi Nazrul Islam has been translated from Bengali by Radha Chakravarty. Clickhereto read.
Reminiscences from a Gallery: The Other Ray: Dolly Narang muses on Satyajit Ray’s world beyond films and shares a note by the maestro and an essay on his art by the eminent artist, Paritosh Sen. Click here to read.
The Bauls of Bengal: Aruna Chakravarti writes of wandering minstrels called bauls and the impact they had on Tagore. Click here to read.
A brief discusion of Whereabouts of the Anonymous: Exploration of the Invisible by Rajorshi Patrnabis, Hawakal Publishers, with an exclusive interview with the author on his supernatural leanings
Whereabouts of the Anonymous: Exploration of the Invisible by Rajorshi Patrnabis could have been a regular book of intense ghost stories, with the oldest ‘presences’ dating back to the regime of Sher Shah Suri (1472 – 1545). ‘Presences’ are basically spirits — visible or barely visible — that cause disturbances in the energy field surrounding us, as per the book.
One of the most coherent of these ‘spirits’ was from 1920, confiding her story on Christmas eve — reminds one of Dickens’ A Christmas Carol and Uncle Scrooge — only this spirit was a British woman from the Raj era, a spirit that lost her beloved who was from a Bengali royal family. Her strict father stepped in and stopped the marriage. No one knew what happened to the groom. And she continued to weep and wait while haunting the premises of the popular and populous Park Street where she was supposed to meet her beloved more than a hundred years ago… Then there’s a ghost that takes you back to his funeral pyre… drawing back the curtain between the two dimensions — one in which we exist and one in which they hover…
These, however, are not your regular ghost stories. There is a difference for Patranabis claims to have met these sad spirits in real life.
A Wiccan by choice, Patranabis has tried to draw back the curtains to reveal a dimension whose existence is elusive and avoidable for most of us at best and rejected by many. He claims to have a spiritual bent of mind which helps him experience these out-of-the-box scenarios, meet the dearly departed. He has done a number of books of poetry around his beliefs. He has even photographed these spirits!
Photographs of spirits by Rajorshi Patranabis
Though the images are blurry at the first viewing, you have to focus hard to see the ethereal outlines of shadows beyond the realm of the living, I guess.
Whereabouts of the Anonymous is a memoir that spans his interactions with, as the title says — ‘the anonymous’ — or the blurry ‘presences’ and explores the invisible for majority of the spirits are merely depicted as shadowy in his narrative as in his photographs except for a few whose images have not been taken.
Occasionally, the spirits can be malevolent as in the Bhangarh Fort, where a foul-smelling female spirit and some lost souls in the ancient jails wounded Patranabis physically and chased him out. Set in the Aravalli hills of Rajasthan. Bhangarh is the most haunted place in India. There is a story of a princess and her spurned lover associated with it. Evidently, a sage fell in love with the princess and made a special concoction which would make her fall in love with him. When she went to buy a perfume, the smitten lover tried to replace it with his love potion. The princess threw away the bottle of love potion. It fell on a rock, dislodging it. The rock rolled down to kill her admirer, who cursed her with his dying breath!
There is also the narrative about a whole village that accepts and lives in peace with the spirits of their dearly departed, even giving them rickshaw rides and offering them chairs!
Patrnanabis has brought his Wiccan outlook into the discourse. His language flows. The narrative is simple and easy to understand. The descriptions are so graphic that one can almost visualise the disembodied spirits and their interactions. The 150-page book is an enjoyable and easy read and a perfect companion for travel or an evening or two. But the author’s experiences and his interests stretch beyond what the pages can hold. In this interview, we discuss his beliefs and his experiences…and maybe, another book?
How old were you when you had your first supernatural sighting? Were you scared the first time?
When I look back, the first time that I had a feel of the ‘other dimension’ was perhaps at the age of 7 or 8. I remember going to my paternal home at Digboi during our winter vacations. I remember going to my parent’s bedroom at the first floor and my mother used had to send me to her room to fetch something. The room was across a terrace, and I remember running through the terrace from the staircase to the room. But every time, I could feel someone running with me through the terrace. But as and when I would enter the room, it was all perfect. I would run back again again to the stairs. When I would blurt this out to my parents, they would simply ignore me, but somehow, I was never completely convinced. It was much later, sometime around the year 2000 that my father confided with me of a real ‘presence’ there. He told me that there had been many an experience where people had felt the presence of something eerie there. But by then I had had some very deep experience of the supernatural existence.
Rajorshi Patranabis in Wiccan wear
When did you become a Wiccan and why?
The answer to this ‘why’ is a wee bit dicey. I am myself not sure of this. It was just a flow that I couldn’t control. Mind you, I had already gone through some extremely remarkable experiences and my stint at the hill top temple and my encounter with that 97 year old person who taught me numerology was way before I joined Wicca. I would call myself pretty insane in those phases of my life. By the time Wicca happened, I had calmed down considerably and joining my teacher was nothing less than an accident. It so happened that my friend, Subhodip, and I were walking down the Southern Avenue in Kolkata when we spotted another school friend ( a senior Wiccan) standing at the door of an otherwise inconsequential book store. He waved at us and asked us to join in, as it was an open session by my teacher. We joined. Subhodip was skeptical, while I followed it up with an email and I was called for an interview with Ma’am. The journey started. I had mentioned about my experience in ‘Whereabouts…’ This was early 2013.
Did becoming a Wiccan help you align to the supernatural better?
Infact, my Wiccan knowledge taught me the nuances of alignment with the forces of nature. Why just the supernatural? The vibrations that the earth emanates, the animal kingdom throws out, to feel and spot across dimensions etc. The most important thing is perhaps the use of sound like the chatter of a rainfall, the melodies of a singing bowl or even drum beats (like in Voodoo) as means of invocation, that, was passed on to me. More than anything, the pleasures of immersing oneself in ancient knowledges can be very ‘intoxicating’. Our school concentrates most on the Egyptian origins. If you ask me now, I worship Goddess Isis as my altar Goddess along with the 64 yoginis. Yes, Wicca has helped align myself to me, if I say this philosophically.
You have called yourself ‘spiritual’ and also spoken of ‘seers’? Can you explain these two terms?
I wouldn’t get into the linguistic trap of English. But a Wiccan would say spiritual comes from ‘spirit’. A very basic tenet of Wicca is to align your body, mind, soul and spirit. As and when the becomes one with nature does your mind uplift itself to being a soul. A soul that gets through the rigours of lust becomes a spirit. We are in the habit of using the word spirituality very lightly, but a true Wiccan would say that a pure spirit sits on the pinnacle of the pyramid. There are many references in our Sanatan scriptures too about such spirits and the recourse they take to leave the body, as and when they cross over.
A seer is a saint who has won over the realms of the physical nuances. He/she is automatically clairvoyant as all their faculties have attained the higher plains in the atmosphere. Please don’t mistake a seer for only a saint. A scientist or a litterateur who had immersed themselves in the claustrophobic depths of knowledge can be a seer too. Many such examples can be sighted to prove this.
How did/does your family respond to your being a Wiccan or interacting with spirits?
My family doesn’t always subscribe to what I do, but in all honesty they had never been a hindrance to my learnings. There are Wiccan ceremonies that I celebrate or spells that I do from time to time for the well being of people, they had all along been very supportive. They stand as a pillar beside me.
When and why did you turn to writing?
I started writing at a very young age. My first poem, if I can recall was at the age of 13. But as time went on, everything slowed down. My next phase was from 2015 and my first published book was in 2018. By this phase I was well and truly into Wicca.
You have used Japanese techniques in poetry to describe your journey as a Wiccan and to interact with spirits. Why? Do these align better to help you describe your experiences?
Well, I wouldn’t say I use Japanese poetry forms to interact with any spirit. Though I must accept that I’ve had communications with the other dimension which were very poetic at times. In my book, Gossips of our Surrogate story, I had used quite a bit from my Wiccan Book of Shadows and even you had accepted that they were poems alright, good or bad, notwithstanding. But I would also like to harp on the inherent pertinence of this question. Gogyokha or Gogyoshi are short form poetry in just 5 lines and my forays into the other dimension had just had similar experiences — short, crisp and at most times life altering. In my Gogyoshi collection, Checklist Anomaly, all the poems are either true happenings or near life occurings. My writing (poetry) as a whole, until now, had been with deep metaphysical love. Perhaps my thought process is challenged. But Japanese forms had been a huge compliment to this particularly weird handicap of mine.
What made you think of doing this book — your memoir of supernatural interactions so to speak?
To be very honest, all these experiences that I had shared in Whereabouts of the Anonymous would have stayed with me through out this physical life had it not been for a dear brother and publisher, Bitan Chakraborty. It was on his persistent insistence that I decided to put my ‘stories’ on paper. But that was again a very difficult thing. I really had to scoop things from the nook and crannies of my memory to make for a reasonably good compilation. Even Bitan had certain experiences with me or otherwise ( like his camera giving up on a particular shot etc.) and was most interested on such a memoir seeing the light of the day. I have dedicated this book to Bitan. I had to, it was his brainchild and as a Wiccan would say, the Universe made me write it.
You seem to seek out departed spirits or ghosts. Why? Are you not scared?
I find this word ‘ghosts’ very disrespectful. Departed spirits, well, if you ask me no spirits depart. Remember, the law of conservation of energy — the total energy remains constant, it can neither be created nor be destroyed. The energies ( whether spirits or not) have this affinity to get in touch with other souls who can feel them and with a little effort can hear them. The ectoplasmatic fusions that happen inside the cosmos are mostly not registered by ‘so called science minded sceptics’. There are gadgets to measure such vibes. And afraid? No. You would only be afraid if you stay in denial of the other dimension. If I say that the other dimension is omnipresent, no matter what, you won’t be afraid of it. Remember you are afraid of darkness because you don’t see through it, but as soon as you put on a light, it becomes a part of you. Precisely the unknown is magic or mysticism and the known is science.
Do you only sight spirits or auras around people? Are you into Noetics as a subject?
Auras form the atmosphere, it really doesn’t matter whether you have a body or not. There are ascetics who would ask you not to touch anyone’s feet while paying obeisance. The say, the aura or the protonic energy of a person is as long as that person’s height. They say you put your head on the ground, possibly, to absorb a concoction of the Earth’ s magnetism coupled with the aura of that person. By the bliss of this Universe, I do feel a few energies that are devoid of a body. Noetics or the consciousness levels automatically become part of these. But I am personally not into Noetic sciences or research. But ancient knowledges under the umbrella of Wicca does take you through the subconscious to superconscious levels of the mind with twinings of the nature, supernature and the supernatural. There are very thin lines segregating them.
In you memoir, you keep asking people to leave a glass of water to satiate the spirit. Do you see yourself as a person who appeases ghosts? Do you help people – how do they reach out to you if they feel a ‘presence’?
What does a glass of water do? Think of a situation where you stand in front of everyone, yet you’re being ignored by everyone. You would not realise that you’re actually not visible to them. Just think of the insecurity that you would have to realise that persons whom love so dearly are slowly getting ahead with life and that you have become a fading memory. That glass of water just reinstates the faith that he/she still matters to you.As time goes, like all energies, they would also dissipate. But with pleasantness in them.
I don’t appease anyone. As my teacher says, it’s all about alignment. If I may say so, the Universe makes me do certain things that a psychiatric practitioner would do to people with mental illness. These are very small techniques that I had learnt over the years to put a restless soul to a restful state. As far as the last part of your question is concerned, I don’t do anything for any consideration. I have a promise to keep. If the cosmos so wills that I would be of help to someone, I would definitely land up from nowhere.
Do you plan to do something with this ‘gift’ you have? Can you see spirits where others cannot? Will you be doing more books about your supernatural experiences?
Well, after the book went for print, I realised that I could have included many more of the experiences that I had gone through. So, another book is very much in the offing. And as far as doing something with this ‘gift’ is concerned, I am completely in sync with you that this is a ‘gift’ that the cosmos had bestowed upon me and when you have such an invaluable gift, you keep them. You generally don’t use them. Seeing spirits? I feel them and I see them only when the spirit wants to show them off (like the school Master of Bhanjerpukur – one of my most remarkable experiences).
(This review and online interview by email is by Mitali Chakravarty)
PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
The story of Hawakal Publishers, based on a face-to-face tête-à-tête, and an online conversation with founder Bitan Chakrabortywith his responses in Bengali translated by Kiriti Sengupta. Clickhere to read.
The story of Hawakal and a conversation with the founder, Bitan Chakraborty, whose responses have been translated from Bengali by Kiriti Sengupta.
Hawakal Publishers grew out of the compulsive need young Bitan Chakraborty had to express and connect. This was a young man who was willing to labour at pasting film hoardings to fund his dreams. An Information Technology professional by training, Chakraborty realised early he did not want to tread on trodden paths and started his journey as a creative individual. Now, he not only writes and publishes but also designs the most fabulous covers and supports local craftsmen.
Over the last nearly two decades, the brand Hawakal has become synonymous with traditional poetry publication from India. They do not offer buy back deals or ask to be paid like most publishers but pick selectively. No one seems to know what it is they look for. All Chakraborty says is – “We aimed to introduce a fresh wave in publishing.”
First Bengali book by Hawakal: Ut Palaker Dairy – Diary of a Camel Herder published in 2009First book in English published by Hawakal in 2015
Chakraborty writes fully in Bengali which is why the dentist-turned-writer-turned-publisher, Kiriti Sengupta, had to chip in with the translation of his responses in Bengali. Their friendship matured over the last decade when Sengupta approached Chakraborty to publish a book of critical essays, which along with essays on Sharmila Ray’s poetry homed critical writing on his too. This was the first English publication of Hawakal.
Sengupta had given up dentistry by then and was living in a hostel on a packet of Maggi a day to indulge his creative passions. A skilled poet with a number of books under his belt, he eventually joined Chakraborty to run the English section of Hawakal. He also translates from Bengali to English. We have one of his translations of Chakraborty’s short story, Disappearance. A powerful reminder of social gaps that exist in the Subcontinent, it’s a poignant and frightening narrative, the kind someone writes and imagines out of a passion to reform.
Some of Bitan’s works are available in English. His style — by the translations — seems graphic. The deft strokes make the landscape and the stories almost visual, like films.
Chakraborty worked with ‘Little Magazines’ for some time. Then he made his way into publishing full time. Though he found it hard to make ends meet, he started his adventure without compromising his beliefs. He wanted to take books to readers and, with that spirit, they started the Ethos Literary Festival, where they host writers published by them. In fact, in the 2025 festival, Hawakal sold more than 400 books in seven hours! Who said poetry doesn’t sell?
Bookstall at Ethos Litfest 2025Packed House at Ethos Litfest 2025Glimpses from Ethos Literary Festival 2025. Photos provided by Hawakal
Chakraborty and Sengupta have yet another hallmark. They wear matching clothes. These are tailored with material sourced from handloom weavers. They resorted to this when they found that commercialisation was killing the traditional homeborn handlooms. In that spirit, they started a clothes venture too, Mrinalika Weaves.
Chakraborty is an unusual person – as the interview will reveal – humble, stubborn with aims like no other publisher or writer in this day and age! He doesn’t talk of money, survival, politics, awards or glamour, but what matters to him. He is direct and straightforward and perhaps, his directness is what makes his outlook appealing. He translates a few to Bengali for his own growth. But these are poets who are known for their terse writing. Maybe, that is what he looks for… Let’s find out!
Conversation
Bitan Chakraborty. Photo Courtesy: Kiriti Sengupta
Bitan, you are a multifaceted person: a writer, an artist, a photographer, and, most importantly, a publisher for all writers. What is it you most love to do and why?
I need to talk. What I observe or learn from my experiences compels me to express myself. Therefore, regardless of the medium I use, I strive to convey meaningful messages. Nevertheless, the range I enjoy in weaving words is unparalleled.
What sparked your interest in writing? Please elaborate. Do you only use Bengali to communicate with others? Do you translate from other languages to Bengali?
I felt emotionally down when I began writing. What a dreadful time it was! I believe it must be the emotional turmoil of my youth. However, writing has never left me since then. It’s more accurate to say that I have never managed to rid myself of my urge to write. During the early period, my writings contained more emotion than substance. In my college years, I was engaged in student movements that helped me discover the purpose of words. Society, socio-economic status, politics, and human dissatisfaction are the themes that run through my stories. Bengali is my mother tongue: I think, speak, dream, and curse in Bengali. I find it challenging to derive the same pleasure from using another language; it is my shortcoming.
Nevertheless, when I meet outstanding works in English, I attempt to translate them into Bengali. Not everything I read, but I have translated poems by Sanjeev Sethi and Kiriti Sengupta. I have consistently translated Gulzar into Bengali, but it has yet to be published in book format. Translation is a mental exercise; it particularly helps when I am experiencing writer’s block. I read poetry when I wish to untangle my thoughts, and when I come across fine poems in another language, I try to make them my own — bring them into my culture through translation.
Do you write only prose or poetry too?
I have been writing stories and essays for the past fifteen years. Interestingly, I began with poems, but they turned out to be junk. Therefore, I focussed on writing fiction.
Many of your stories focus on the Bengali middle class. What inspires your muse the most? People, art, nature, or is it something else?
I grew up in a lower-middle-class environment. Poverty, unemployment, and debt were parts of my formative years. I witnessed how this economic disparity allowed a particular segment of society to insult and humiliate others. Consequently, I have developed a strong affinity for those who are underprivileged. Later, when I began writing fiction, my political awareness enhanced my observations — I was able to merge the existing economic inequality with the nation’s political perspectives. The lessons I have learned over the years motivate me to write.
You design fabulous book covers. Do you have any formal training, or is it a natural flair?
When I entered the publishing industry, I had no funds to commission professionals for book covers or layouts. I had been involved with Little Magazines since my college days. I used to spend hours with the printers, meticulously observing how they designed cover spreads and interior text files. This experience proved useful when I began producing books. For the past several years, I have frequented bookstores, picking up a book or two — I also purchase books online, especially those that help me stay abreast of recent developments in book architecture. In my early years, I was unable to learn design formally due to financial constraints.
When and why did you decide to go into publishing? Could you tell us the story of Hawakal?
From 2003 to 2008, I was involved with four Little Magazines. Bengali Little Magazines thrive on minimal funds. Therefore, we (the team) managed everything necessary to publish a little magazine. We oversaw printing, distribution, book fairs, and other activities. By the middle of 2007, I realised I wasn’t suited for a day job. I understood that I would struggle to survive the conventional 10 am to 5 pm career. During that time, my family was in financial difficulties. Suddenly, we had the opportunity to publish Kishore Ghosh’s debut collection of poems, Ut Palaker Diary. It was published under the banner of the little magazine I was actively working with. As we worked on the book, I learned that publishing a magazine and publishing a book were entirely different endeavours. A little magazine is primarily sold through the efforts of its contributing writers and poets, while a book is sold through the combined efforts of the author and the publisher. I decided to pursue publishing as my career after we successfully sold 300 copies of Ghosh’s book in 10 months. That was the beginning.
Why did you opt to name your firm after a windmill — Hawakal in Bengali? Please elaborate.
We spent days selecting a name for our publishing concern. Finally, we chose the title of one of Kishore Ghosh’s poems as our company name. Hawakal, in English, means windmill. It signifies an alternative source of energy. We aimed to introduce a fresh wave in publishing. As an independent press, we have consistently operated ahead of our time. From developing a fully-fledged e-commerce hub (hawakal.com) in 2016 to producing the highest number of books during the pandemic (2020-2021), Hawakal has accomplished it all.
The first logo of Hawakal designed by contemporary artist, Hiran Mitra and then modified over time by Bitan Chakraborty.
You have boutique bookshops in Kolkata, Delhi — any other places? I believe you started a collaboration to get your books into the USA? Could you tell us a bit about your outlets and how you connect writers with the people? Are your boutique shops different from other bookshops? Do they only stock Hawakal books?
As you know, Hawakal has two functional ateliers in Delhi and Kolkata, while our registered office is located in New Delhi. We do not have any plans for an additional studio in India. We also have a bookstore in Gurgaon called Bookalign. There is a small outlet in Nokomis, Florida. It is a new unit in the United States. We primarily stock books published by Hawakal and its imprints (Shambhabi, CLASSIX, Vinyasa). However, we carefully select titles from other publishers for our store. We have sufficient seating in the store, allowing readers to browse the books before making a purchase. Since we publish non-mainstream authors, readers need to make a conscious choice. This not only benefits the authors we publish, but it also helps us evaluate the effectiveness of our selection process.
You started as a Bengali publisher, if I am not mistaken, and then forayed into English; now you are bringing out a translation in Hindi? How many languages do you cover? Do you plan to go into publishing in other languages?
We initially focused on Bengali books. Our venture into English titles began when Kiriti Sengupta joined Hawakal as its Director. Publishing a Hindi book was unexpected. However, we will not release books in other languages that we cannot read or speak. It is essential, as a publisher, to be well-versed in the language of the books we publish.
What kind of writers do you look for in Hawakal?
Would you like me to reveal the truth? We expect more than just satisfactory work from our writers: we want writers who will value their work passionately and take the necessary steps to reach a wider readership. Please don’t assume that what we expect from our authors is not something we adhere to ourselves. We expect this because we understand what it means to be truly passionate about one’s writing.
I heard that Hawakal was diversifying into textiles. How does that align with your writerly and publishing journey?
We opened our first kiosk in Mathabhanga, North Bengal, back in 2016. We simultaneously sold books and sarees from that small outlet. We had to close the shop due to a lack of staff. Kiriti Sengupta has long cherished the dream of representing the fine textiles of Bengal. Our family has grown larger. Bhaswati Sengupta and Lima Nayak have joined the team; they are the ones who established Mrinalika, collaborating with artisans from remote regions of India to showcase their creations to a wider audience.
Where do you envision yourself and Hawakal, your most extraordinary creation, ten years from now?
We aim to publish fifty timeless books over the next decade.
Thanks for your time and for the service you render to readers and writers.
Cinema’s Artform edited by Bitshok BhattacharyaCovers designed by Bitan Chakraborty
Sukanta Bhattacharya (15th August 1926-31st May 1947): Called “Young Nazrul” and Kishore Bidrohi Kobi[1], Sukanta Bhattacharya died at the tender age of twenty of tuberculosis. He, like Nazrul, wrote poetry to protest the colonial atrocities. His poems describe the suffering of common people and looked forward to a world free of exploitation. His writings were anthologised in Sukanta Samagra (Complete Works of Sukanta, 1967), published posthumously, simultaneously in East Pakistan and West Bengal.
The once-paved paths are now vitiated. How can I endure the trauma without divine intervention?
Death, death, everywhere...
Life's earnings must be renounced. When the means become futile, they are best discarded like tattered rags
[1] Youthful Rebel Poet: Nazrul was called the rebel poet of Bengal. He wrote a poem called Bidrohi or Rebel and his poetry had been that of rebellion like Sukanta Bhattacharya’s.
Kiriti Sengupta has had his poetry featured in various publications, including The Common, The Florida Review Online, Headway Quarterly, The Lake, Amethyst Review, Dreich, Otoliths, Outlook, and Madras Courier. He has authored fourteen books of poetry and prose, published two translation volumes, and edited nine anthologies. Sengupta serves as the chief editor of Ethos Literary Journal and leads the English division at Hawakal Publishers Private Limited, one of the top independent presses established by Bitan Chakraborty. He resides in New Delhi. Further information is available at www.kiritisengupta.com.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
Offerings during Qing Ming Jie, a festival honouring ancestorsSongkran(Thai New Year) CelebrationsFestivals in April: From Public Domain
April is a month full of celebrations around the world. Asia hosts a spray of New Year festivities. Then there are festivals like Qing Ming Jie, Good Friday and Easter. All these are in a way reminders of our past. And yet, we critique things as old fashioned! So, where does tradition end and ‘outdated’ or ‘outmoded’ start? Meanwhile we continue to celebrate these festivals with joy but what happens to those who have lost their home, family and their living due to war or climate disasters? Can they too join in with the joie de vivre? Can we take our celebrations to them to give solace in some way?
In our April issue, we have stories from climate and conflict-ridden parts of the world. From Bangkok, Amy Sawitta Lefevre gives an eyewitness account of the March 28th Earthquake that originated in Myanmar. While in her city, the disaster was managed, she writes: “I’m also thinking of all the children in Myanmar who are sleeping in the open, who lost loved ones, who are feeling scared and alone, with no one to reassure them.” As news reels tell us, in Myanmar there have been thousands of casualties from the earthquake as well as shootings by the army.
From another troubled region, Pakistan, Zeeshan Nasir gives a heartrending narrative about climate change, which also dwells on the human suffering, including increase in underage marriages.
Human suffering can be generated by rituals and customs too. For instance, if festivals dwell on exclusivity, they can hurt those who are left out of the celebrations. Odbayar Dorje muses along those lines on Mongolian traditions and calls for inclusivity and the need to change norms. On the other hand, Devraj Singh Kalsi hums with humour as he reflects on social norms and niceties and hints at the need for change in a light-hearted manner. Farouk Gulsara makes us laugh with the antics of his spoilt pet cat. And Suzanne Kamata dwells on her animal sightings in Kruger National Park with her words and camera while Meredith Stephens takes us sailing on stormy seas… that too at night.
Art is brought into focus by Ratnottama Sengupta who introduces artist Haren Thakur with his adaptation of tribal styles that has been compared to that of Paul Klee (1879-1940). She also converses with filmmaker Leslie Carvalho, known for his film The Outhouse, and his new novel, Smoke on the Backwaters. Both of these have a focus on the Anglo-Indian community in India. Also writing on Indian film trends of the 1970s is Tamara Raza. Bhaskar Parichha pays tribute to the late Ramakanta Rath (1934-2025), whose powerful and touching poetry, translated from Odia by the poet himself, can be found in our translations section.
We have an excerpt from Professor Fakrul Alam’s unpublished translation of Tagore’sRed Oleanders. It’s a long play and truly relevant for our times. Somdatta Mandal shares with us her translation of Tagore’s essay called ‘The Classification in Society’, an essay where the writer dwells on the need for change in mindsets of individuals that make up a community to move forward. A transcreation of a poem by Tagore for his birthday in 1935 reflects the darkness he overcame in his own life. Two poems expressive of longings by Jibananada Das have been translated from Bengali by Professor Alam aswell. From Balochistan, we have an excerpt from the first Balochi novel, Nazuk, written by the late Syad Zahoor Shah Hashmi and rendered into English by Fazal Baloch. Among contemporaries, we have a short story by Bitan Chakraborty translated from Bengali by Kiriti Sengupta, a poignant story that reflects on gaps in our society. And a Korean poem by Ihlwha Choi rendered to English by the poet himself.
This issue has been made possible because of support from all of you. Huge thanks to the team, all our contributors and readers. Thanks to Sohana Manzoor for her fabulous artwork. Do pause by our contents page as all the content could not be covered here.
Perhaps, world events leave a sense of pensiveness in all of us and an aura of insecurity. But, as Scarlett O’ Hara of Gone with the Wind[2] fame says, “After all, tomorrow is another day.”
Looking forward to a new day with hope, let’s dream of happier times filled with sunshine and change.
Story by Bitan Chakraborty, translated from Bengali by Kiriti Sengupta
Bitan Chakraborty. Photo Courtesy: Kiriti Sengupta
The black smoke rises in a straight line. It will fade into the air as it reaches a certain altitude in the sky. The wind feels still today, causing a grey layer to form. Not long ago, Lali experienced recurrent bouts of excruciating pain, but now it refuses to subside. She tries to relax, her spine loosely resting against the wall of the leather factory. Lali shrinks again as her little baby stretches its limbs inside her womb. In the distance, her husband, Fatik, is tending to their domestic belongings in the dilapidated house. He is vigilant, working hard to safeguard their utility items. He won’t let anyone take away their hard-earned household goods. Fatik does not know what will be put into the fire. A few government-appointed people collect the crushed bamboo walls from the ghetto and add them to the flames. The more they burn, the more smoke rises. At a safe distance, a curious crowd observes the unfolding events.
Fatik packs goods in small quantities and takes them to Lali, who is resting under the shade. He quips, “I could have packed up sooner if I had someone to help. You’re in pain, huh? Hold on for a bit; we will board the train shortly.”
“Hey scoundrels, that’s mine. Keep it there, I’m telling you! Otherwise, I’ll put y’all in that fire.” Fatik rushes to their ruined house. It’s not a house anymore! An empty stretch reveals the impressions of bricks laid down for years. Fatik’s shanty looks the same — a square piece of land with torn plastic sheets and scattered, fragmented earthen roof tiles.
Lali continues to endure pain. Fatik appears exhausted; he is busy organising goods. There’s no point in disturbing him further with another complaint of discomfort. Lali remains silent and attempts to sketch the new place they will inhabit for the next few months or possibly years. No one will be a stranger there; they cannot afford the luxury of exploring exotic living. Fatik once told her, “Shashthida has affirmed that we can come back here once the air cools down.”
It’s easy to earn a living in the city, but finding a job is difficult in the countryside, where opportunities are scarce. Once the flyover is built, Fatik plans to return and set up a small eatery for the evenings. In a tone filled with love and care, Fatik tells Lali, “No one can resist the mutton curry you cook. All visitors will become regular customers at our shop.” Lali adds a touch of sass to her response, “I won’t. I’d rather teach you the recipe. You can then cook and feed them.” Gazing at the ceiling with wide eyes, Fatik remains lying in bed.
Lali does not believe in Fatik’s words that they will be able to come back here again. A few minutes ago, Hema came to see her, “My bad luck; I won’t get a chance to see your child. But you never know if I will meet you again somewhere else.”
“Won’t you come back here?” Lali asks.
“They will not allow us here again,” Hema replies. “The officials informed us that they were planning to build a marketplace below the flyover after its construction.”
Mum’s the word when Lali relays the news to Fatik. He murmurs, “But then Shashthida[1] has assured…”
“You can pursue a small shop in the proposed market,” Lali advises.
“I can’t say; they might ask for a cash lump sum as advance payment.” Fatik appears worried.
The pain shoots once again. Lali flings her legs aimlessly. The dusty floor reflects her movements. She remains silent. On the other side, Fatik gets into trouble with Dulu and his family. Dulu’s mother seems to have taken Lali’s rice pot. Lali raises her voice, “The pot is mine!” Unfortunately, her words go unheard.
2
Fatik knocks Lali with his bag, “Come on, the Hasnabad local is at platform eight. Walk along the straight direction.”
Lali has heard of the Sealdah railway station, but she has never been there. It is a large station with several platforms, numerous trains, and huge crowds. Passengers jostle against one another. With great caution, Fatik quickly walks across the platform to board the train and get into a compartment by any means necessary. There are likely a few travelling ticket examiners around, but during this time, they usually don’t enter the coach. Lali is unable to keep pace with Fatik and remains far behind him, but she compensates for the distance by tightly gripping one side of the gamcha[2] draped around his neck. Fatik collides with the commuters approaching from the other end, and a few passengers express their annoyance with a word or two of irritation. Fatik does not respond at all. Lali pulls her saree to cover her breast. She has no control over the saree girded around her head, which has now slipped onto her back.
The train will start in ten minutes. All coaches are full; not a single seat is vacant. Fatik quickly decides on a favourable compartment and boards the train with his wife. Lali cannot stand any longer, so she sits on the floor beside the door, her hands resting on her belly. Fatik arranges their bags around Lali. An elderly gentleman asks, “Where will you get off?”
“Barasat,” Fatik answers.
“What the hell are you doing here? Get inside the coach. Have you lost your mind or what? How can a sensible man board the train in such conditions?”
Fatik turns to his wife and whispers, “There aren’t any vacant seats. Do you still want to go inside?”
Lali refuses to move. The spasm has taken over her body and mind. She cannot stand up. She wants to stretch her legs to give her baby more space. However, the situation does not allow for that privilege. With each passing minute, more passengers crowd the coach, and the draft is cut off. In a dry voice, Lali calls out to her husband, “I cannot breathe. I need some air.”
“Wait a moment. The crowd should thin out after we pass two stations,” Fatik says.
As soon as the train departs, more than a handful of late passengers hurriedly board the coach. They will travel a long distance and want to get inside. The bags and goods piled around Lali create an obstacle to their movement. One of them raises his voice, “Is this a place to sit?” Another man from the crowd yells at Lali, “Stand up, I said!” Someone empathetically informs, “Try to understand; she is carrying.”
“Oh! This is horrible. Hey brother, you aren’t pregnant, are you? Better you stand up. More passengers will enter the coach at Bidhan Nagar and Dum Dum. They will smash you to death.”
Fatik gets anxious and follows the instructions. Lali shrinks in fear, feeling breathless. In her womb, she carries their only child, who waits to see the world — as if the baby complains, “I cannot stay in this small dark space anymore, Ma!” The passengers become frightened as Lali lets out a low moan of pain.
“Are you okay?”
Fatik bends toward Lali as much as possible to ask, “I’m sure it’s terrible to bear any longer.”
“No air; it’s suffocating!” Lali sounds fragile.
“It won’t be long; I’ll take you to the hospital as soon as we reach there. Shashthida has shared the address.”
Lali’s facial muscles contort in extreme agony. Fatik isn’t sure whether she has heard him. Intoxicated, Fatik had seen her suffer from pain before; during those times, he did not feel her distress. Lali wept profusely. Fatik never intended to hurt her but lost control as he downed liquor. The very next day, Fatik committed to his wife, saying, “I won’t trouble you anymore. All I want is a son!”
With a hint of dejection in her eyes, Lali poked, “Right! So, he can run a liquor shop you longed for.”
“Shut up! I’ll make him a real gentleman,” Fatik readily addressed her concern.
3
Several travellers board the train as soon as it stops at the next stations. Lali, who somehow remains seated on the floor, gets pressed painfully against the legs. She feels worse than ever. Fatik seems restless and cautiously peeks out from behind the crowd to read the station names. At times, he turns to look at the goods around him. A few passengers become irritated, saying, “What’s wrong with you? Why don’t you stand still?”
“Be careful, dada! Take care of your pocket. You never know…Dasbabu lost three hundred bucks yesterday only.” Someone from the crowd airs the words of caution.
Fatik understands the meaning of such lines. He does not utter a word, for he knows if he begins an argument, they will forcibly push him out of the coach at the next station and beat him like hell. He requests the passenger beside him, “Dada, please let me know as we reach Barasat.”
“We are currently at Cantonment. Please be patient; it will take another thirty minutes or so to reach Barasat.”
4
Lali wants to scream. She feels thirsty. Amid the numerous legs visible to her, she cannot identify Fatik’s. Even when Lali looks up to see the faces, she is unable to locate her husband. The child in her womb revolts; it will not tolerate the torture to which the mother is subjected. The baby twirls, rapidly changing positions. Lali realises that her child is responding to the world — specifically, the passengers in the coach. The tiny tot wishes to emerge from confinement to greet them. Lali is afraid — will they treat the child as lovingly as their family?
Fatik bends down and says, “We will get off at the next station. Several others will disembark. I’ll first grab the bags, and then I’ll help you off the coach. Be careful.”
Lali gathers her courage and prepares for the exit. She moves her palm over her belly, saying, “A little more waiting, Baba[3]!”
The train halts at Barasat. Passengers disembark from the train like a vigorous flow of water. Fatik feels puzzled as the bags scatter. A few passengers are still getting off. Meanwhile, many commuters waiting to board the train begin to enter. Ignoring the chaos, Lali tries to stand but fails. Fatik quickly gathers their bags and helps them to ensure a swift exit. The passengers ready to disembark push him out of the coach. Fatik cannot withstand the force and is shoved away from the train. The coach has room for more passengers and fills up quickly. Lali crouches toward the gate and cries, “Help! I’ll get off; stop the train.” People leaning out of the coach warn her.
No one can hear Lali. Fatik rushes to the coach to grip the gate’s rod, but he fails every time he stretches his hand to grasp it. A guy leaning out of the coach holds it in such a way that Fatik cannot access the rod. He refuses to give up and keeps running alongside the train. The thick crowd challenges his swift movement. Amid several passengers inside the coach, Fatik sees his wife’s hands and the two pairs of bangles she wears. He reaches the far end of the platform.
Fatik breathes rapidly. He is exhausted and sweating profusely. He shivers while keeping his head lowered. A drop of sweat rolls down his forehead and falls onto the tip of his nose. Fatik can see the passengers hanging out of the coach, trying their best to get inside. Amid their relentless efforts, Lali’s hands disappear.
[1] Dada/Da: In Bengali, the elder/older brother is calledDada(Dain short).Dada or Daissuffixed to the first or last name when addressing an acquaintance, relative, or stranger during a conversation. Bengalis also suffix Babu to a name (first or last) to show respect.
[2] A traditional, thin cotton cloth (generally, a handloom product) of varyinglengths used in Bengali households to dry the body after bathing or wiping sweat. It is also used in several Hindu rituals.
[3] Baba is father. But parents often use this word affectionately to address their sons.
(Translated from the original Bengali by Kiriti Sengupta. First published in the EKL Review in December 2021)
Bitan Chakraborty is essentially a storyteller. He has authored seven books of fiction and prose, translated two collections of poems, and edited a volume of essays. Bitan has received much critical acclaim in India and overseas. Bougainvillea and Other Stories, The Mark, Redundant and The Blight and Seven Short Stories are four full-length collections of his fiction that have been translated into English. He is considered one of the flag-bearers of Indian poetry in English, being the founder of Hawakal Publishers. When Bitan isn’t writing or editing, he is photographing around Rishikesh, Varanasi, Santiniketan, among other places. He has successfully participated in the 3-day-long Master Class on Photography led by the legendary Raghu Rai. Chakraborty lives in New Delhi with Jahan, a pet Beagle. More at www.bitanchakraborty.com.
Kiriti Sengupta has had his poetry featured in various publications, including The Common, The Florida Review Online, Headway Quarterly, The Lake, Amethyst Review, Dreich, Otoliths, Outlook, and Madras Courier. He has authored fourteen books of poetry and prose, published two translation volumes, and edited nine anthologies. Sengupta serves as the chief editor of Ethos Literary Journal and leads the English division at Hawakal Publishers Private Limited, one of the top independent presses established by Bitan Chakraborty. He resides in New Delhi. Further information is available at www.kiritisengupta.com.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
Based on Paul Gauguin’s life is a book by Somerset Maugham[1] called Moon and the Sixpence[2], a novel about a stockbroker who abandons his profession to become an artist. Gauguin[3] was a stockbroker turned artist, and Maugham was trained a physician but opted to write books and became a famed novelist. While earning a living as solely a writer has become increasingly difficult through the world unless you make it very big like JK Rowling[4], and therefore, most writers opt for being part time writers while holding full time jobs, we do have a few strange aberrations. One of them is Dr Kiriti Sengupta, who turned to publishing and poetry abandoning his profession — that of a dentist.
Kiriti Sengupta: Photo Courtesy: Bitan Chakraborty
He ran away from his home and started writing in a small, rented accommodation in 2011-2012. And now he writes, works as a director in one of India’s top upcoming publishing concerns, Hawakal, and rolls out poetry. Sengupta describes his former profession with, an underlined sense of irony, and perhaps with tongue-in-cheek humour:
I prefer patients who are edentulous. I dread a tooth will wrangle my expertise, and I’ll fail to make an impression. (Rituals, 2019)
Wisdom the third molar adds to the surgeon’s expertise (Oneness, 2024)
He writes about water and the environment:
Water has many colors, smudging pebbles along its path
(‘Spectrum’, Water has Many Colours, 2022)
Feed the earth water she flows in abundance. Allow the planet to breathe: the air is her consort. (‘Hibiscus’, Water has Many Colours, 2022)
He writes for and about women:
How many mujras dwell in a kotha ?
How many neonates hew to a bordello?
Like her admirers God is silent. In her sinews hides a hint of soil from the yard of courtesans.
*Mujras are courtesan’s song and dance performances *Kothas are brothels (‘When God is a Woman’, Rituals, 2019)
And yet critiques stances with a twisted questions:
You define women as Durga or Kali. Are you a believer? Are you being kind? You could have convinced them to fight the evil. Instead, when you imply the goddess, do you illustrate sisterhood with many limbs? Would you like men to act as Shiva—the destroyer?
(‘Primordial Learning’, Oneness, 2024)
Underlying all of Sengupta’s poetry, is a strong sense of irony which like a veil drapes words with double entendres. While the poems are layered, he dwells on human frailties too… like procrastination with a soupçon of sarcastic humour as in ‘From Being Late in Calcutta’ (Rituals):
As soon as you mark me I’ll talk about events that guide me to the records you maintain.
I’d say crowded buses invite passengers from unscheduled halts. I’d emphasize the number of speed-breakers on road, and their poor performance in preventing accidents.
I’d tell you trains run late. Signals are laggy between stations. I won’t forget to mention how a sudden protest makes the train stand still for hours.
I’d discuss about the day I reported late, owing to instantaneous suspension of underground train services as a man killed himself on the railway lane.
I’d ask you to remember why I came late the other day.
If you can recall, I had indigestion despite eating at home. I blamed farmers for sprinkling pesticides on crops. I pointed at my salary that failed to buy organic veggies.
And then, I’d invariably argue about maintenance and population.
I’d appreciate China, one-child policy, and their claim on how the government prevented four hundred million births. And how India thrives on the revenues earned from selling nicotine and condoms.
I’ll explore other issues the next time I reach late.
He pours out lines on stars, film stars and politicians. Sengupta responds to life with poetry, often terse, brief… sometimes with a wry sense of humour. But in the brevity, lies a depth of mystery, which you can mull and cogitate over endlessly. A flickering of spiritual beliefs and a seriousness of intent despite the apparent lightness of words create a conversation within the poems. In this exclusive, an award-winning author of more than fourteen books, Kiriti Sengupta takes us on whirlwind tour of his life, his ideas and his work.
When and how did you start writing poetry? Why did you switch professions — from a dentist to a poet-publisher? What compulsion made you turn from a lucrative to an uncertain profession? Were you sure you’d succeed? Please share your story with us.
First of all, thank you for inviting me to Borderless for a heart-to-heart, Mitali. I greatly appreciate your dedication to literature, especially quality work. Coming to your first question (a bundle of questions, actually), I don’t remember when I first wrote a poem. Coming from a dentistry background, I never imagined that I would write poems. Until then, I was well acquainted with journalistic articles, critical responses, cultural essays, and, of course, scientific papers. Poetry was out of the question. I believe in karma. Maybe I was destined to write poetry. It wasn’t a deliberate choice. It wasn’t a spontaneous stance either.
I was passing through an obnoxious personal crisis that compelled me to reconsider my career in dentistry. I was comfortably placed in a government institution, enjoying a considerably thick monthly salary. In early 2012, I decided to leave my job and spend some time with myself. However, as you can understand, it was risky, as I was the only breadwinner in my family, which consisted of my wife and son. I had no career options to pursue.
I was new to social media back then. I had the opportunity to become involved with a virtual group, Indies In Action (IIA), run by Stephen L. Wilson. They were raising funds for the victims of the devastating earthquake in Oklahoma. I contributed a few poems to the literary anthology Twist of Fate(ToF), which Steve edited. It was hugely successful, and all proceeds went to the May Tornadoes Relief Fund, managed by United Way. For the promotion of the book, I interviewed a few eminent contributors, such as Bill Lantry, Terry Lucas, Colin Dardis, Marshall G Kent Sr., Allison Bruning, Maggie Rascal, Don Martin, Linda Bonney Olin, Maria Edwards (the then President of the American Authors’ Association), Ency Bearis, among others. Honestly, they all helped me become familiar with the world of poetry.
In 2013, my first book, The Unheard I, was published. It was released simultaneously in India by Dhansere Prakashan and in the United States by Inner Child Press Limited. It was non-fiction, although it contained two chapters dedicated to poetry. In his commentary, Stuart Aken remarked, “It is a scholarly [collection] that will appeal to those with an interest in poetry, particularly spiritual poetry expressed as literature, as well as [to] those who have a leaning toward or a significant interest in Indian myth and religion.”
Even then, I had no plans to pursue writing (or publishing, for that matter) as my career. Gradually, I evolved, and here I stand today. Do I call myself successful? I’m not sure whether I have turned into a consummate writer. Since I write poetry in a niche market worldwide, it is challenging to become a “successful” poet and earn enough royalties to sustain my family. As a publisher, oh yes, Hawakal has emerged as a leading traditional press that has published several writers and poets and enjoys its presence in New Delhi, Kolkata and Nokomis (Florida).
How long have you been in the literary framework? Was it a tough journey moving from dentistry to writing? How did your family respond?
My first essay was published in 1995 in the college magazine. I remember it was written for students suffering from anxiety and family expectations. While studying dentistry at North Bengal Dental College, I joined the All-India Freelance Journalists Association (AFJA, Chennai). My senior colleague, Dr. Falguni Maji and I were commissioned by Uttarbanga Sambad to write an article on the pottery art in Matigara (Siliguri). I was a regular contributor to “The Third Law” in The Telegraph (India). Later, I regularly wrote health-related articles for Ganashakti.
As I said before, I was initiated into poetry quite late. It was a challenging move as I had no formal training, but I was immensely blessed to have a few mentors who honed my skills and taught me the basics of writing poetry.
My family suffered badly from my career-shift. They had to compromise on their living standards. The initial years of becoming a full-time writer were dreadful, to say the least. From only one wholesome meal a day to just a pack of instant noodles for the day — I have personally experienced it all. I ensured that my family didn’t starve, nor did my son lose his schooling. However, their ceaseless support enabled me to survive as a writer and publisher.
How many books have you authored/translated and how many poetry collections, and within how many years? Do you see yourself more as a poet or as a publisher/editor?
I have written fourteen books of prose and poetry, and as a translator, I have two full-length collections of poems. I have also edited nine literary anthologies, including Shimmer Spring, an all-colour, hardback coffee-table book published during the pandemic, which addresses our perceptions of light.
Honestly, I see myself as a patron of Indian arts, literature and fine arts (painting, sculpture, etc.). I’m an admirer of Indian textiles, too! I love buying drapes, be it a saree, a shawl, or a dhoti, in rich fabrics. Bitan and I have plans to start a men’s brand of drapes. We are working on it.
You claim you are a slow writer, and you isolate yourself in a ‘studio’. Tell us about your poetic process. How do you write? What inspires you to write? Are you influenced by any writers/musicians, or artists?
You know, Mitali, we have two studios in India: one in Kolkata and the other in Delhi. These ateliers are essentially stations where we work on the submissions from authors — we read, select, edit, and design the books we publish. We invite authors and readers to have a one-on-one. Readers also drop by to buy a book or two they want. You see, these studios are not meant for our writing. I say “our” because Hawakal is the collective enterprise of Bitan Chakraborty (the founder director) and me. While Bitan oversees the Bengali department, I supervise the English-language division of Hawakal.
It’s difficult to describe how I write. Anything that stirs my imagination or fancy, whether a line from a song, an incident, or a tragedy, often inspires me to pen my thoughts. I am fond of ekphrastic poems and frequently visit art exhibitions to catch a thread or two. However, it takes days or weeks to write a poem, although most of my poems are short or very short. I believe in condensing my thoughts, which is a time-consuming affair.
Your first collection of poems, Healing Waters Floating Lamps (2015), was largely spiritual, while your latest, Oneness (2024), covers multiple aspects of life that may not be purely spiritual. Some of the poems in your later works are also ironic or verge on humour. A gap of nine years and multiple publications reside between the two books. Has there been a change or a progression in your poetry through your journey? Do you feel your poetry has changed?
Healing Waters marks my debut full-length collection of poems. Prior to this, I released 4 books, including My Glass of Wine (2013), which featured autobiographical poetry. My journey as a poet has led to a noticeable evolution. Scholars are more suited to examine these transformations. Some observe that my language and craft have become significantly more refined. They argue that my recent works display a level of sophistication. Conversely, others suggest that my earlier poems felt more spontaneous and grounded. Embracing evolution is crucial; without it, my growth as a writer would stagnate.
You translate from Bengali. Tell us who all you have translated. Have the translations impacted your own poetry. Do you feel translations should be literal or more focussed on capturing the essence of the language?
As I said before, I translated two volumes of Bengali poetry into English: Sumita Nandy’s Desirous Water and Bibhas Roy Chowdhury’s Poem Continuous—Reincarnated Expressions. I am delighted that these books have received rave reviews in India and overseas. Moreover, Hawakal recently released the 10th-anniversary edition of Poem Continuous, which has garnered critical appreciation.
Other than these books, I have translated a few contemporary Bengali poets as well: Ranadeb Dasgupta, Gourob Chakraborty, Rajeswari Sarangi, to name but a few. I can confidently tell you that translating Bengali poems has hardly influenced my work.
Whether translations of poems should be literal or more focussed on capturing the essence of the original is debatable. However, it is even more critical to ensure that the translated piece qualifies as poetry in the first place. If the piece does not read like a poem, regardless of the sincerity of the translator, the labour of translating the original work goes into vain. Every language comes with its own nuances. So, the translator should possess an excellent understanding of both the source and target languages.
Hawakal is regarded as one of the most important publishing houses for poetry in India. When and how did you join Hawakal as the director of the English section? How did you meet Bitan? Could you tell us about the journey?
Thank you for your kind comments on Hawakal, Mitali. Bitan Chakraborty established Hawakal in 2008 in Kolkata. He published numerous Bengali poets until I joined him in 2015. A common friend Kishore Ghosh introduced Bitan to me. Ghosh, a Bengali poet of some renown and a journalist, urged Bitan to publish a collection of literary criticism based on my work and that of Sharmila Ray. The book was titled Rhapsodies and Musings: poets in the mirrors of other eyes and authored by Ketaki Datta and Tania Chakravertty. So, we started our collaboration. Eventually, Bitan induced me to become one of the Directors of Hawakal.
Where do you see Hawakal travels as a publishing concern? What is the scenario like? Do you only bring out writers of Indian origin, or are you open to writers from other backgrounds? What does Hawakal look for in writers to publish with you?
For the past few years, Hawakal has been more focussed on fiction and non-fiction manuscripts. There is no dearth of poetry submissions, though. However, it’s challenging to find an authentic voice. We have published American poets like Dustin Pickering, t. kilgore splake, Marshall G. Kent Sr., Gary Manz, and others. Ethnicity isn’t a limiting factor for someone who wants to get published by Hawakal.
We really want to establish a steady foothold in the United States. Our tiny outlet in Nokomis is currently managed by Dr. Robertson James Short II. It has to grow big. Hawakal seeks original work, and we yearn for quality submissions.
Do you have any suggestions for young writers?
Aspiring writers or poets should read more and be well-versed with the works of contemporary authors. It is important to get published in journals, and accepting rejections from the editors is equally beneficial. Getting published should be a slow process. As the saying goes, there is no shortcut through the forest of life…
I wanted to see him for a considerable period, of course, for a purpose. I wished to offer him a few of my poetry books—not because I had read a whole bunch of his poems and considered him a great poet, but because alongside my poems, my books featured paintings and illustrations by a few talented artists from Calcutta. I wanted his remarks on the artwork, for the person in this context was the Padma Bhushan awardee Jatin Das, an Indian artist who rightfully deserved to be portrayed as a legend.
Jatin Das and Kiriti Sengupta meet for the first time. Photo provided by Kiriti Sengupta
I first met Jatin Das at the India Habitat Centre for an event organised by Oxford Bookstore on April 29, 2024. Honestly, I had no clue I would meet him there. Post-event, I introduced myself and offered him my new book, Oneness. “Ah, you are a poet. What do you do for a living?”—Das was eager to know. “I deal with books; I represent an independent press named Hawakal,” I answered. “Do you have a business card?” Das inquired, but I didn’t have one.
I need to be equipped with a visiting card. I’m severely laid back when presenting myself, even for “business”. I’m yet to learn where my inhibition stems from. I’m not otherwise lethargic.
Nevertheless, as I intended to leave, I humbly told Das, “Sir, Paritosh Sen was my great-uncle—my Dad’s youngest uncle.” His eyes glittered; he gently pressed my cheeks and embraced me in his arms. Das was visibly surprised. “But Paritosh-da was taller than you. Do you live in Calcutta?” I quickly responded to his last question for that evening, “I currently live in Delhi. It’s been three years.” Das shared his card, “Drop by my studio; call me when you want to.”
“I will,” I promised and introduced my wife (Bhaswati) and son (Aishikk) to him before I left the party. My son had a semester break at his college in Chennai. He had come to Delhi with his mother as we had planned a trip to Mussoorie. We headed to the hill station the next day, and on our way, I got a call from an unknown number. I was stunned as I found Jatin Das on the other side. He affirmed, “Your book is nicely done. I asked my staff to find you on the Internet.” After knowing that we were out for a vacation, Das asked, “When will you return? Do visit my studio when you come back to Delhi.” Receiving a surprise call from someone like Jatin Das was the least expected because he didn’t have my number.
Photograph of Bitan Chakraborty and Kiriti taken by Jatin Das. Photo provided by Kiriti Sengupta
“Fold your hands when you greet someone to say Namaskar. You may not utter the word, but the right gesture is important. You are a Bengali, come on,” Jatin Das firmly put forward his directions as I met him again on May 6, 2024, at his studio in Delhi. I was accompanied by Bitan Chakraborty, who followed Das’s instructions as he introduced us to the studio members. There was a visitors’ book where I put down our names and other details. Das looked at us with a hint of bewilderment, “Ah, you guys don identical shirts and trousers? This is amazing. I feel energised seeing you. Let me click a photo; I must do it. Stand together.”
Das isn’t tech-savvy. He categorically refuses to become one. “I am 83,” he proudly mentions his age. However, getting clicked by an artist of his stature is rare, especially his warm compliments for dressing up in similar clothes were overwhelming.
What followed was a guided tour inside his large atelier, packed with his paintings, sketches, books, souvenirs, pots and vessels, numerous folders, paper documents, poems written in loose pages, hats, and other items of art and aesthetics.
Painting by Jatin Das
Every nook and corner of the studio brightly declared the presence of an agile artist who declined to halt his sojourn with art and creativity. Meanwhile, Das had another visitor. While wrapping up his conversations with her, he wanted us to introduce ourselves to the lady. As we exchanged pleasantries, Das pointed at my conduct, “Please stand up when you greet someone. I maintain the same stance even if someone as young as twenty comes to meet me.” Another lesson learned.
As I offered him three of my books, Das urged, “Sign them for me.” I was hesitant. I needed to be more confident; signing my books never comforted me. He skimmed through the books and paused at Shimmer Spring, an all-colour, square-back coffee table book I edited in 2020. He inquired, “Who’s the artist?”
“Pintu Biswas,” I informed him.
“I don’t know about him. He must be young, but it’s fine work, I can tell you,” Das remarked as he carefully probed Shimmer Spring.
We were offered water before a boy in his studio served tea in transparent glass cups. “Finish the water first,” Das directed us. He also warned me to check on my sugar intake as I added two teaspoonfuls of white sugar to the cup of tea. He checked on the water again, “Finish your glasses.” As we savoured the aromatic tea, we discussed several matters like poetry, publishing, Indian publishers, his acquaintance with Dom Moraes, Hawakal’s journey, Das’s first book of poems, which was published by Writers’ Workshop (Calcutta) in 1972, JD Centre of Art (JDCA, Bhubaneshwar) among other things.
We had a challenging two-hour-long intriguing session with the artist. Before leaving his studio, we bowed before him to pay our obeisance. “People don’t offer Pranam anymore,” quipped Das. While returning home, I asked Bitan, “Was it really important to empty the glass of water?” His face glowed when Bitan said, “Drinking a glass of water wasn’t a big deal; it’s an alert. Maybe he wanted to convey his concern about the wastage of water.” Jatin Das—the artist and his intrinsic consciousness dawned on us.
Painting by Jatin Das
Kiriti Sengupta, has authored fourteen books of poetry and prose; two books of translation; and edited nine anthologies. Sengupta lives in New Delhi.
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