Title: Human Nature: A Walking History of the Himalayan Landscape
Author: Thomas Bell
Publisher: Penguin Random House
On the plane from Kathmandu I could see the thunderheads building over the eastern hills, after a month of drought. At the bus park, when I claimed my place in the front of the jeep, the soldier who’d already taken his said, ‘This is going to be awkward.’ He spent the first part of the journey asleep on my shoulder.
The road climbed through the clouds and tea gardens of Ilam. The neat little tea hedges were whorled around the round hills like the ridges on a fingerprint. The air was opaque with condensation, like every time I’ve been there. I was once told that this continually cloudy weather—‘the sun never shines, it’s so depressing!’—accounts for the fact that Ilam has the highest suicide rate in the country. But a woman from here, whom I met in Kathmandu, said, ‘No, it’s because the kids’ parents won’t let them be with whom they want to be; they’re lovesick, then their exams come, they come under even greater pressure, feeling their whole lives are at stake, and they drink poison or jump in a river.’
The music in the jeep was loud, and there wasn’t much conversation until we began descending into Phidim in declining light. Beyond the steamed-up glass we saw a blur of rain, cloud and forest, the lights of the town below, and white flashes of lightning. ‘Mother!’ squealed the young woman in the back, and the passengers began talking about deaths by lightning. In his home district they’re quite common, Rajendra said. ‘The victims are burnt black-black!’ The jeep dropped people off at various places, lastly me and Rajendra at a hotel. He carried most of the bags and fishing rods upstairs.
That evening in the hotel restaurant I was joined by an engineer, who was living there while he worked on a hydropower project. It was stormy outside. We drank whisky and talked about fishing, which he was interested in, and about walking routes. After we’d been talking for a while, and it seemed I knew enough to get around, he asked why I needed a guide, referring to Rajendra, who he’d seen carrying the rods upstairs.
‘I need someone to help me with my stuff,’ I said.
I was planning to walk down the Tamar River, do some fishing, and make our way back through the hills to Kathmandu in two or three weeks. ‘Start your walk from the village of Majhitar,’ the engineer said. ‘It’s on your way, and the fishing will be good where a stream flows into the Tamar.’
—
In the morning a car from the engineer’s project took me and Rajendra and dropped us a few kilometres away, which was as far as the road stretched then. The map I had was only ten years old, but very out of date, because in a short time the hills have filled with roads. The footpath leading from Phidim towards the Tamar was in the process of becoming the Mid-Hill Highway, a major project that will coil over ridge after ridge across the whole country. We began tramping along the unfinished surface towards Majhitar.
Except for last night’s squalls, the weather had been dry throughout the hills. Forest fires were in the news. Here, the villagers were ploughing in preparation for more rain, whereupon they’d plant maize. Where the immense red slopes were too steep to farm they were thinly forested with sal trees, which had shed their leaves to endure the arid spring. The braided streams of the Tamar came into view beneath us. After last night the water was a dirty, concrete grey. The road descended to Majhitar.
The name of this village means that members of the fishermen’s caste—Majhi—are living on a flat piece of alluvial land called a tar. The first people we reached were rethatching their house ahead of the monsoon. Their nets were hanging in the rafters. Rajendra stopped to talk, and they fried some minnows for us. ‘There are fish in this river as big as ourselves,’ the Majhis said, ‘but there’s no chance of catching them in this black water.’ They showed us the thick lines and 2-inch hooks they use, baited with minnows, to catch the big ones. ‘Fish eat fish?’ Rajendra asked.
For the rest of the day we crossed the slopes high above the black waters of the Tamar. We climbed steeply through a burnt forest, the path levelled out among fragrant pines, then we walked all afternoon in grinding sunshine, through leafless jungle with little to drink. The brightness, heat and thirst, last night’s whisky, the weight of my bag, and the awkward load of fishing rods swinging around my body made the world contract. By the end of the day I’d withdrawn into determination only to reach the village where we’d stay. When we got there the villagers asked us, for some reason, ‘Are you from the land registry department?’ They were also Majhis.
Archaeologists have speculated that fishing villages were the first permanent settlements, because even before agriculture they had a source of food in one place. It seems plausible that a similar principle is relevant here. This village, which only consisted of half a dozen stone huts, was built on a naturally formed terrace about 20 yards above the river. Each hut was a single windowless room, with a wall-less sleeping platform above it under a pitched thatch roof. Drunks were asleep on steps and benches at the end of the afternoon. We put our stuff down and were shown which house would take us. Rajendra and I asked them to prepare daal and rice for us, but they said they had no daal.
‘Vegetables then?’ They had no vegetables.
‘Can I have a cup of tea?’ There was no tea.
‘Then give me a cigarette.’ There were no cigarettes. They rolled the tobacco they grew in strips of fibre from their maize cobs.
About the Book
n Human Nature, Thomas Bell embarks on four walks through the Himalaya, each in a different season, to explore the interplay between the land and the people who call it home. This evocative history entwines travelogue with folklore, literature, art and anthropology, offering a nuanced portrait of life over the centuries in one of the world’s most enigmatic regions.
Bell’s decades of living in Nepal give him an unusual perspective that bridges the gap between insider and outsider. The stories told to him touch on themes from religion to ecology and political economy, and from pre-history to the present day. He also deftly examines the impact of British imperialism and the growing external pressures on the environment.
Accompanied by striking photographs, Human Nature is a magnificently written account that spans big ideas and real lives. Erudite, intimate and evocative, this is essential reading for anyone seeking to understand the relationship between communities and their environment.
About the Author
Thomas Bell was born in the north of England. After university, he moved to Nepal to cover the civil war there for the Daily Telegraph, The Economist and other publications. He was the Southeast Asia correspondent of the Daily Telegraph, before returning to Kathmandu where he was a political officer for the United Nations during the peace process. His earlier book, Kathmandu, is a history of Nepal’s capital.
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Title:Let’s Be Best Friends Forever: Beautiful Stories of Friendship
Publisher: Talking Cub, Speaking Tiger Books
From ‘The Tunnel of Friendship’ by Ruskin Bond
I had already started writing my first book. It was called Nine Months, but had nothing to do with a pregnancy; it referred merely to the length of the school term, the beginning of March to the end of November, and it detailed my friendships and escapades at school and lampooned a few of our teachers. I had filled three slim exercise books with this premature literary project, and I allowed Azhar to go through them. He was my first reader and critic. ‘They’re very interesting. But you’ll get into trouble if someone finds them,’ was his verdict.
We returned to Shimla, having won our matches against Sanawar, and were school heroes for a couple of days. And then my housemaster discovered my literary opus and took it away and read it. I was given six of the best with a Malacca cane, and my manuscript was torn up. Azhar knew better than to say ‘I told you so’ when I showed him the purple welts on my bottom. Instead, he repeated the more outrageous bits he remembered from the notebooks and laughed, till I began to laugh too.
‘Will you go away when the British leave India?’ Azhar asked me one day.
‘I don’t think so,’ I said. ‘My stepfather is Indian. My mother’s family have lived here for generations.’
‘Everyone is saying they’re going to divide the country. I think I’ll have to go away.’
‘Oh, it won’t happen,’ I said glibly. ‘How can they cut up such a big country?’
‘Gandhi will stop them,’ he said.
But even as we dismissed the possibility, Jinnah, Nehru and Mountbatten and all those who mattered were preparing their instruments for major surgery.
Before their decision had any effect on our life, we found a little freedom of our own—in an underground tunnel that we discovered in a corner of the school grounds. It was really part of an old, disused drainage system, and when Azhar and I began exploring it, we had no idea just how far it extended. After crawling along on our bellies for some twenty feet, we found ourselves in complete darkness. It was a bit frightening, but moving backwards would have been quite impossible, so we continued writhing forward, until we saw a glimmer of light at the end of the tunnel. Dusty, a little bruised and very scruffy, we emerged at last on to a grassy knoll, a little way outside the school boundary. We’d found a way to escape school!
The tunnel became our beautiful secret. We would sit and chat in it, or crawl through it just for the thrill of stealing out of the school to walk in the wilderness. Or to lie on the grass, our heads touching, reading comics or watching the kites and eagles wheeling in the sky. In those quiet moments, I became aware of the beauty and solace of nature more keenly than I had been till then: the scent of pine needles, the soothing calls of the Himalayan bulbuls, the feel of grass on bare feet, and the low music of the cicadas.
World War II had just come to an end, the United Nations held out the promise of a world living in peace and harmony, and India, an equal partner with Britain, would be among the great nations…
But soon we learnt that Bengal and Punjab provinces, with their large Muslim populations, were to be bisected. Everyone was in a hurry: Jinnah and company were in a hurry to get a country of their own; Nehru, Patel and others were in a hurry to run a free, if truncated, India; and Britain was in a hurry to get out. Riots flared up across northern India.
At school, the common room radio and the occasional newspaper kept us abreast of events. But in our tunnel Azhar and I felt immune from all that was happening, worlds away from all the pillage, murder and revenge. Outside the tunnel, there was fresh untrodden grass, sprinkled with clover and daisies, the only sounds the hammering of a woodpecker, and the distant insistent call of the Himalayan barbet. Who could touch us there?
‘And when all wars are done,’ I said, ‘a butterfly will still be beautiful.’
‘Did you read that somewhere?’ Azhar asked.
‘No, it just came into my head.’
‘It’s good. Already you’re a writer.’
Though it felt good to hear him say that, I made light of it. ‘No, I want to play hockey for India or football for Arsenal. Only winning teams!’
‘You’ll lose sometimes, you know, even if you get into those teams,’ said wise old Azhar. ‘You can’t win forever. Better to be a writer.’
One morning after chapel, the headmaster announced that the Muslim boys—those who had their homes in what was now Pakistan—would have to be evacuated. They would be sent to their homes across the border with an armed convoy.
It was time for Azhar to leave, along with some fifty other boys from Lahore, Rawalpindi and Peshawar. The rest of us—Hindus, Christians, Buddhists, Sikhs and Parsis—helped them load their luggage into the waiting British Army trucks that would take them to Lahore. A couple of boys broke down and wept, including our departing school captain, a Pathan who had been known for his unemotional demeanour. Azhar waved to me and I waved back. We had vowed to meet again some day. We both kept our composure.
The headmaster announced a couple of days later that all the boys had reached Pakistan and were safe. On the morning of 15 August 1947, we were marched up to town to witness the Indian flag being raised for the first time. Shimla was still the summer capital of India, so it was quite an event. It was raining that morning. We were in our raincoats and gumboots, while a sea of umbrellas covered the Mall.
(Extracted from Let’s Be Best Friends Forever: Beautiful Stories of Friendship, with an introduction by Jerry Pinto. Published by Talking Cub, the children’s imprint of Speaking Tiger Books.)
ABOUT THE BOOK
An Afghan trader and a young Bengali girl form a touching connection that transcends cultural barriers in Rabindranath Tagore’s classic story ‘The Kabuliwala’. Jo March and Laurie from Little Women meet at a dull party and become companions for life. L. Frank Baum’s timeless characters Dorothy and Toto adventure around Oz forging magical bonds of friendship.
The brave queen of Jhansi and her ally Jhalkaribai come together to fight for freedom and dignity; Jesse Owens narrates an inspiring tale of sportsmanship and solidarity from his Olympic days; and twelve-year-old Kamala and her friends, Edward, Amir and Amma, endure the Partition riots together in Bulbul Sharma’s heart-warming story.
In these pages you will also meet Nimmi and her best pal, Kabir, whose school misadventures include spirited debates; Sunny, whose love for books leads to a new friendship on a trip to Darjeeling; Cyril and Neil, who face life’s challenges with inventive word games, and Siya, who discovers that true friends can come in the most unexpected forms—even as a cherished doll.
Animal lovers will delight in the escapades of Gillu, the charming squirrel, Harold, the handsome hornbill, Rikki-tikki-tavi, the loyal mongoose, Hira and Moti, the powerful oxen, and Bagheera, the brave panther who looks after the young boy Mowgli.
With stories from beloved and popular authors—Ruskin Bond, Rudyard Kipling, Mahadevi Varma, Jerry Pinto, Shabnam Minwalla, and many more—Let’s Be Best Friends Forever is an enchanting collection that celebrates the universal power and beauty of friendship.
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Painting by Michelangelo (1475-1564), Sistine Chapel
THE POET, GOD
In the beginning, God wrote infinitely before a spaceless window open to the void.
Perhaps disliking the work, God threw all the poems out of the window and they coalesced and swirled and erupted into the universe, forming atoms and the Chapbook of Elements, then the Epic of the DNA, The Collected Poems of Life with award winning variety, words in all forms, and finally us, with our elevated word-souls, reconstructing all that fractured work in our little imitations of infinity and offering it back to God as prayer or questions or proof.
God does not respond, does not read the overwhelming volume of submissions. God has angelic interns to do that.
God sits procrastinating over a new volume, trying always to write the perfect poem aware, like all poets, that no such poem exists and the closest you can come to it is being it.
SUNFLOWER
Stamen stand to attention, parading rippling hearts and radiating petals
a yellow hole that follows Fibonacci’s hinting a hidden march into infinity.
Every year, so much effort as if this flower plots to become the sun,
outlive all stars, defy death itself, as Van Gogh knew. The coup fails
every time only to return. As long as it returns, we have hope and art.
THE STAR OF THE FOREST
Scientists are still finding a few names on the secret roll-call of those close to erasure. Tiny panicking plants in remote corners of the tropics.
(Though not too remote for profit to find.)
Enter the Star of the Forest, Didymoplexis stella-silvae. One of sixteen new orchids found from a once dense corner of Madagascar.
No leaves or chlorophyll, a plant that has lost what makes a plant. Star-like flowers that arise out of the dank humus for one day of attraction
in the total darkness.
The pollinator a mystery, though ants are suspected. The lucky one.
3 of the 16 orchids are already extinct due to logging and geranium oil for aromatherapy in sweet smelling middle class Western homes.
Matthew James Friday is a British born writer and teacher. He has had many poems published in US and international journals. His first chapbook, The Residents, was published by Finishing Line Press in summer 2024. http://matthewfriday.weebly.com.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
Jonathan Harper was startled out of sleep by an impatient ringing at the door bell. He rolled out of bed, tip-toed to the sitting-room and peeked through the curtains covering the bay windows. In the dim, moonlit night he perceived a slender, young man dressed in some sort of long robe. He was completely bald. Again the bell rang and rang under the young man’s relentless ringing. Jonathan hastened to the hearth, picked up the poker out of its andiron then quietly moved towards the door. With a quick jerk he unlocked it so as to take the knocker by surprise. The knocker looked stonily at Jonathan’s sleepy, pale face and at the poker.
“Whatever are you doing with that mighty weapon, father?” was that knocker’s first remark. Jonathan stared in astonishment, mouth agape. “Yes, father it’s me, your son Francis. Have you forgotten me ?”
And that was how Francis Harper, the fugitive Buddhist monk, and his father Jonathan, completely thunderstruck, were reunited …
“Quick, come in … come in … At this hour of the night, Francis. And look at you, dressed like a beggar monk. So thin. I hardly recognised you.” Jonathan was in a state of great excitement. Francis sailed in, closed the door and settled on the familiar canopy. He scanned the sitting-room: Nothing had changed.
“You gave me a scare, Francis,” Jonathan resumed, still standing.
“Well, who would be ringing at this hour of the night?” Francis returned in a flat voice. His father hadn’t quite understood the question. He seemed half asleep. “Where’s mum?”
“Who?”
“Mummy … your beloved wife?” Francis pressed ironically. Jonathan stared emptily at him. “Well, is she here, or has she gone to see her boring sister Hazel ? Perhaps she’s out with her lover?” Jonathan winced.
“Don’t be vulgar, Francis, please.”
“Come on, I’m only having you on. Where is she?”
Jonathan stepped forward: “I thought she was with you! She went to find you in Laos a year ago, and I’ve never had any word from her since.”
Francis looked blankly at this father then jumped up. “She’s mad ! Why did you let her go, damn it?”
“I didn’t let her go, Francis; she woke up one morning and off she went leaving me a note.”
“What note? Do you still have it?”
“The note … Yes …” Jonathan shuffled to his bedroom to procure Heather’s note that she had left for him on the chimney-mantle. He handed it to his son. It seemed that it had been wrinkled up into a ball then roughly flattened out.
“Bloody hell! Why did she do that?” Francis gritted his teeth. “It’s such a dangerous place to be for mummy. She has no clue of the dangers : the jungles are infested with disease and wild animals. Food and water are dodgy. It’s another world.”
The son glared at his father then threw himself down onto the canopy, burying his face in his hands.
“I’ve put the police on to it but nothing has come up,” Jonathan defended himself, yet in a contrite tone of voice. “She believed that only she could bring you back to us. But … how did you come back here?”
The question struck Francis oddly. He looked at his father who still stood: “Do put down that poker, you cut such a ridiculous figure.” Indeed, Jonathan hadn’t noticed that he still clenched the poker tightly. He tossed it into the cold hearth. Francis sighed: “Me ? Do you really want to know, father?”
“Of course I want to know, then we can both set out to find mother.”
“No we cannot just set out to find mother. I am a wanted criminal in Thailand and in England. Have you forgotten?”
“Rubbish! How then did you manage to get home if you are wanted by the police?” Jonathan persisted, trotting back and forth from the sitting-room to the kitchen to make coffee and toast muffins.
“That’s a long story,” Francis lamented, crumbling up the letter and dropping it to the carpeted floor.
“Well, we have the whole night, so please, I must know the truth. It’s been a nightmare for me in this house all alone. You know that Andy pops in almost every day to rub salt into my wounds, drinking my brandy and wheeling that mordant wit of his.”
“You mean that you’ve been pissing it up with that halfwit?” Francis snapped.
“No … no, of course not. But he invites himself over and never knows when to leave. How many times have I put up with his drunken effrontery.”
“Well, if I ever see him here …”
“No ! He must not see you; if he does all Stevenage will know and that means the police, too. No. We must find a way to hide you, to keep you safe from the law until this rotty mess is straightened out.”
“Straightened out?” Francis sneered. He eyed his father coldly. ‘Forced’ solitude had wrinkled the old man’s ashen face, had given him the appearance of Gandalf straight out of TheHobbit, all he needed was a grey cloak, staff and floppy hat to complete the portrait instead of his thirty-year old pyjamas. The flesh on his neck had gone flabby and his eyes, colourless, like his thinning, flaky hair. Jonathan finished his coffee: “Please tell me how you left Laos and managed to reach England,” he said in a weak voice, practically beseeching his son.
Francis took a gulp of coffee, he made a wry face: “I haven’t drunk coffee for over twelve years.” Setting the cup down on the settee, he began his tale. And as Francis fumbled to find his words Jonathan observed the metamorphosis of his appearance.
Francis’ face, laboured by years of privations, illness and fasts, had the appearance of rough, sandy stone. His eyes were set deep in their orbits whilst the furrows of his crow’s eyes twitched at every slight movement or sound in the sitting-room. The callousness of his face darkened all its former freshness of youth – that youth he had abandoned in southeast Asia. He swayed slightly in the canopy, nibbling at his muffin, apathetically. Jonathan made some more coffee and toasted more muffins for his enfeebled son. He opened slightly the bay window curtains then finally settled down in his wicker chair.
Francis began lethargically, rubbing his hairless head: “I had been living from monastery to monastery in northern Laos, constantly ill because of the food and water until one day I decided that I had no future in those remote places of worship. Mind you, the religious services captivated me as did the jungle and the snaking, mystical Mekong. The monks were jovial chaps, very respectful and reserved. They offered a soothing solace to my inner and outer sufferings. But I had to leave and return to England. My mind and body ached for familiarity… for mother and for the English language …”
“And your father?” interposed Jonathan, biting his quavering lower lip. Francis looked sadly at his aging father. “I know I haven’t been the best of fathers to you, Francis,” Jonathan conceded, his cheeks flushing red with shame. “But you will acknowledge that I did encourage you to travel to Asia to earn your livelihood. You know, I did not choose my solitude. It was imposed on me.”
“Did we then impose it, me and mummy?” came Francis’ laconic retort.
Jonathan looked dismal, a bit jarred by the remark. He stared at his son through sleepy, spent eyes. Francis laughed: “Of course I’ve returned for you too!” He pursued: “Thanks to my Lao passport procured for me by the Venerable Father, I travelled to visa-free countries. First, I boated it down to Vientiane, then took a cheap flight to Moscow. From there to Cairo, where I renewed my British passport at the embassy wihout any questions asked, although it had expired over six years. Anyway, with my British passport I entered Italy by boat, and from there on used my British passport since European border officials hardly looked at it. To avoid the usual big entries into England I hitched up to the Hook of Holland and took the ferry to Harwich.”
“But hadn’t the border officials suspected anything … your dress?”
“I changed dress in Italy but wore my robe when crossing into England.”
“But your photo?”
“My face has undergone a drastic change, father — haven’t you noticed?” Jonathan had but said nothing. “Anyway, what could they say to a tonsured-headed Englishman who had become a Buddhist?” Jonathan paused, as if reflecting.
“And the money to pay for all these flights, boats and trains?”
“I had my Cook’s travellers’ cheques safely in my money belt.”
Jonathan sighed. “Look Francis, we must not dilly-dally, Interpol may be on your trail at this very moment. No dawdling about, I have to find a place to hide you.”
“Don’t exaggerate, father, please.”
Jonathan sized up his gaunt, emaciated son: “I hope you’re not thinking of turning yourself over to the police.” Jonathan wrung his hands fearfully.
“No, no, I’ve paid for my selfishness and stupidity. Every day and night for twelve years that horrible scene still floods my mind.”
Here it seemed to Jonathan that Francis began to weep quietly. What to do ? What to do ? Comfort him with a fatherly hand on the shoulder ? A paternal embrace ? Or simply a kind, appeasing word ? Jonathan, whilst he observed his son, realised that he had never been a fatherly towards his son. Heather had been right — he thought as he looked on helplessly at his son’s bony, trembling shoulders.
The grandfather clock struck six.
“My God, it’s morning!” Jonathan cried, going to the bay window. “People will be milling about.”
“So what, people always mill about in the morning,” came Francis’ sardonic reply.
“Someone may see you.”
“Through the window? Who will see me father if I stay in the house?”
“Right you are, Francis.”
“And mother?” Francis retorted, a glare of reproach in his cloudy eyes.
“Mother? Why hasn’t she ever written to me? Did you not have any news of her in Laos?”
“Some monks did speak about an old lady with grey hair seen in different boats on the Mekong. That’s about all. It could have been anyone … “
“Anyone? An old, grey-haired lady traipsing up and down the Mekong,” Jonathan cut in savagely. He fell back into his wicker chair. “I have to get you out of England before I tend to your mother. I will act quickly and decisively for you and her.”
Francis stared at his wizen-faced father, and for the first time in his life the young man felt a pang of pride towards him. Yes, a pang of pride because Francis had always believed his father to be a moral coward, a skulker who purposely disavowed, even mocked all his childhood projects, which had gradually raised an emotional tension between them. The clock struck half-past six. The first rosy rays of the sun trickled into the sitting-room with the warm, gay light. At that stroke of the clock Francis truly felt that their generational tension had been somehow lightened.
Francis stood. Jonathan stood. They gazed at each other and an instant later broke out into howls of laughter, laughing like two little boys. They laughed and laughed as they had never laughed before.
Jonathan strode over to Francis and slapped him paternally on the back: “Let’s have a real British breakfast.” Which they did — bacon and eggs, kipper and fresh orange juice which Jonathan squeezed himself.
The doorbell rang. Jonathan jumped out of his chair. Francis hastened to the bay window. It was Andy. “Blast! Into your room Francis and don’t make a sound. I’ll send that bugger packing. How dare he come bothering me at this hour of the morning.”
As Jonathan shuffled to the door, Francis made a bee-line for his bedroom. Jonathan threw it open.
“Well old man, up bright and early, hey?” began Andy in his usual strident, exasperating tone. “How about a little excursion to St Albans this morning ? They have an excellent pub where the food is the best in Hertfordshire.” Andy struck his customary ill-bred pose.
“No thanks, not today Andy, I’m terribly busy …”
“You, busy, Johnny old boy? Come on, mate, we’ll take your car.”
“That goes without saying since you haven’t one,” Jonathan rejoined peevishly. “No, today I must finish some work. You go and tell me how the food is. We’ll see about tomorrow.” He corrected himself. “No … next week ; I shall be popping over to visit my cousin-in-law.”
Andy sensed that Jonathan was lying.
“I see,” and a grotesque smile stretched over his red-spotted, pasty face. “What’s good for the goose is good for the gander, hey?”
“What are you insinuating?”
“Oh nothing … nothing, old boy. Have a good time and let me know how things work out.” He gave Jonathan an equivocal wink. Jonathan slammed the door in his face.
“Bloody idiot!” he growled. Jonathan stopped in his tracks. “My cousin-in-law … that’s it ! I’ll send Francis to Mary in Ireland. No one will ever think of searching for him in Ireland.”
Jonathan was all agog. He had found a solution to Francis’ dilemma thanks to Andy’s unexpected visit. He called to Francis who opened the door of his room carefully.
“No bother, the blighter’s gone, and I have a smashing idea, Francis. I have half a mind to drive you to Ireland where the British police will never hunt you down. My cousin-in-law, Mary O’Casey, lives in Waterville. Once we’re there and you’ve met her, I’ll drive back to England, get a flight to Laos and bring mother back home.”
Francis had never seen his father so animated. His shrivelled features seemed to rejuvenate, new blood infuse that puffy, pasty, unshaven Gandalf face. Francis, however, stood at the door of his room, a strange, alien gleam in his eyes. He turned to his father: “You’ve left everything as it was,” he pronounced softly. “Malraux’s La Voie Royale, Maugham’s TheGentleman in the Parlour. My desk … Everything as it was … exactly … “
“Yes, your mother wished it so. Nothing has been touched. The room has been waiting for your return. Unfortunately the circumstances require desperate action that I would never have imagined. We must buckle up, my boy.”
“Ireland?” wondered Francis sceptically.
“Ireland,” Jonathan echoed. “I shall get you there tonight and we’ll be on the Birkenhead ferry for Dublin tomorrow morning. Dress like an average Englishman and use your British passport.”
“What do you mean by an average Englishman, father?” Francis enquired.
“Well … Put a cap on your bald head and dress in English clothes. You’re not thinking of getting into Ireland with your monk’s robe, are you?”
Francis chuckled: “Don’t worry, my days of impersonating a Buddhist monk are over.”
“Were you then not sincere about your conversion?” his father asked rather puzzled.
Francis shrugged his shoulders: “I don’t know. I don’t know who I really am. I seem to have lost all identity of myself by impersonating or embracing so many identities. Now I’m off to Ireland. Will I become an Irishman?” A melancholic smile stretched his bloodless lips.
“Whatever you become Francis you will always be my son.” Francis nodded, albeit the resigned gesture seemed to embarrass his father who eyed his son with genuine sympathy.
“Mary will have you working in the gardens, and you know she has lodgers there all year round. You could help her out in her home. She lost her husband many years ago. A fine woman, she is.”
Francis nodded again and stepped back into his room. He closed the door silently and lay on his bed, his blood-shot eyes fixed on all his books nicely arranged on the shelves. He smiled. Then those sleepless eyes fell on a photo of his beloved Irish setter, Patty. He closed them and thought of nothing … nothing at all. He began to murmur a prayer of contrition in the name of the Enlightened One …
Meanwhile in the sitting-room Jonathan set to work without delay. He had already contacted his cousin-in-law by phone, explaining Francis’ predicament. He related everything to her without any feelings of guilt or mawkish sentimentality. Mary despised sentimentality. She would welcome Francis like her own child — a child she had never herself had.
Francis had fallen asleep. His father woke him at five in the afternoon. They had a large dinner, after which, under the cover of darkness, Jonathan packed Francis’ belongings in the boot — two shirts and trousers, a pair of walking boots and woollen socks, and his favourite books, Malraux’s La VoieRoyale, Maugham’s Collected Short Stories, three of Richard Burton’s travel books and T.E. Lawrence’s Seven Pillars of Wisdom.
They reached Birkenhead in the morning two hours before the first ferry to Ireland. The bored border official hardly looked at their passports. An hour and a half later they were in Dublin. There the Irish waved them through after having taken a cursory glance at their passports. Two hours later they arrived at Mary O’Casey’s homestead near Hog’s Head. They were both exhausted but relieved to have accomplished their mission.
Mary welcomed them with a hearty lunch. She hadn’t seen Jonathan for over twenty-five years. As to Francis, she had seen him once at the age of five or six. Jonathan stayed on several nights. Mary had no lodgers at that time so she was happy to sit at the welcoming hearth, drink her evening brandy and chat with her distant family-in-law. She read about Heather in the tabloids and wished Jonathan all the luck to bring her back home. If the British bobbies couldn’t do it, well, Jonathan would! He nodded, weakly. Francis remained silent.
Three days later Jonathan bid farewell to Mary and his son. It was time to put into action his plan to retrieve Heather from the jungles of Laos. He would obtain his visa for Laos in London, then buy his flight ticket. He promised to keep Francis informed of any developments.
“Good or bad!” said Francis, with a serious face. Jonathan’s cheeks reddened. He didn’t answer, casting a covert glance at Mary. Instead he strode over to his son, kissed him on both cheeks, something he had not done since he was a baby, kissed Mary on the forehead and hastened out to the car. He was gone in a few minutes.
“I hope you’ll tell me some good stories of your travels, Francis,” Mary chirped cheerfully, taking Francis by the arm. “You know, I like a good story round the hearth. I’ll have you know that you’re in the land of leprechauns, banshees and sidhes.” Her greenish eyes twinkled with impishness.
“What are banshees and sidhes?” Francis asked sheepishly.
“Ah! The spirits of the dead, lad. The unquiet dead. But you needn’t bother about them, I chase minions away with my broom.” And Mary broke into peels of good-natured laughter.
Francis worked daily in Mary’s lovely flower and vegetable gardens, and when lodgers arrived he cooked them breakfast and dinner whenever she was at Waterville on an errand. Oftentimes, he accompanied the guests on the loop road where he could again and again admire the blanket bogs. Mary warned him on several occasions, waving a minatory finger at him, never to step foot in the lime-covered homestead. He never did, not because he was afraid of ghosts — his upriver experiences in Laos had hardened him on all fear of supernatural beings — but because he hadn’t the heart to disobey his father’s cousin-in-law, a cousin-in-law, by the way, that he never quite came to comprehend the genealogical connexion. No matter. He felt at home with this charming woman and with her lively lodgers.
Four quiet months elapsed. One late misty Autumn morning Mary handed Francis a letter from his father. It was posted from Luang Prabang, Laos. Francis quickly opened it. As he scanned the almost unreadable scribble of his father’s handwriting his now bearded face contracted and hardened into a stony expression of restrained grief.
“What is it, my lad?” Mary strolled over to him, frightened.
The young man set the letter down gently on the table: “Mummy’s dead, Mary. She died of illness in northern Laos six months ago. Father is bringing her back home for burial.” Mary placed a motherly hand on Francis’ shoulder and spoke a few words of real warmth. Francis stared vacantly through the open front door into the greyish autumn sky.
The first lodger of the morning thumped slowly down the wooden stairway for breakfast.
From Public Domain
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Paul Mirabile is a retired professor of philology now living in France. He has published mostly academic works centred on philology, history, pedagogy and religion. He has also published stories of his travels throughout Asia, where he spent thirty years.
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Raja O Praja, an essay by Tagore, has been translated from Bengali as The King and His Subjects by Professor Himadri Lahiri. It formed the lead essay in his book of the same name published in 1908.
Translator’s Introduction: Rabindranath Tagore’s essay “Raja O Proja” was first published in the well-known Bengali periodical Sadhana (Sravana, 1301/1894). It is anthologised in Rabindra Rachanabali (Sulabh Sanskaran) 5th volume (Visva-Bharati, Pous 1394): pp. 727-31. Tagore unravels the nature of the relationship between the colonial masters and the subjugated subject people. Much before Edward Said, Tagore examined how the colonial masters resorted to the practice of stereotyping, a strategy that denies human qualities to the colonised and renders them inferior and uncivilised. Set against the contemporary political background, the essay provides an incisive analysis of the behaviour patterns of both the British colonial government and the subjugated Indian population. It should be considered a significant contribution to the study of colonialism.
The King and his Subjects
When the British civilian, Radice Sahib1, insulted and persecuted a certain zamindar in Orissa by violating laws, Lieutenant-Governor MacDonnell2subjected the offender to a one-year-punishment.
If we reflect on this incident, it should not have surprised us. In reality, however, this act of justice was incredibly startling to the general public. This explains why some naive individuals expressed their unusual delight.
Shortly afterwards, when MacDonnell Sahib was duly replaced by Elliott Sahib3, the latter freed Radice from the punishment by illegally reversing his predecessor’s order and even promoted him to a higher post. Now the same naive people have started expressing their profound sorrows.
The task is accomplished by the will of the master. Only the master knows why he [i.e. Elliott] violated the rule; we are left desperately groping in the dark. It may be that one civilian protected the prestige of another. But the decision was surely inappropriate – this incident dented MacDonnell Sahib’s prestige, and even that of the government.
In course of their conjectures, people are providing different theories; all of these may turn out to be incorrect. On the whole, it may be said that only the government knows the ins and outs of its own policies; we are merely blind puppets being controlled by these policies.
Hence, it is my opinion that driven by our delusions, we instinctively express our happiness and sadness at the moral and immoral decisions of the people at the helm of affairs. Where everything is done at the master’s will, where our good fortune or bad depends greatly on the character and whim of a particular person, there we should consider both the auspicious and the inauspicious, the moral and the immoral as merely momentary, accidental episodes. What MacDonnell Sahib did was the result of his own will, and what Elliott Sahib did was also produced by his own caprice; we are merely ruses.
Even then, we cannot help feeling distressed or shocked by the appalling events or delight at their praise. But we should always remember the specific instances that will make us happy and contribute to our people’s glory.
This can be achieved only when all the common people develop so intense a sense of conscience and alertness that we can feel the pain together in the face of insult and injustice, and also when the government absorbs into its own system an obligation to respect the conscience of the people; only then can we genuinely rejoice.
Usually, our moral conscience, our understanding of our work culture, and our apprehension of vilification all combine to guide us to the path of duties. The principles of responsibilities of our governments are largely determined by moral conscience and work culture. Their connection with the subject people’s ideology of good and evil is very weak.
It is universally known that when conscience comes into conflict with work culture, the latter sometimes prevails. During this conflict, the moral compass of those individuals not involved in the conflict can help reinforce one’s own conscience. When we will find the subject people’s criticism being appropriately reflected in the government’s activities, we will express our happiness.
In the absence of the subject people’s criticism, the sense of moral duty of the British in India imperceptibly slackens and degenerates to such a level that their moral ideals begin to radically differ in nature from those of the native British. For this reason, we find on the one hand, the Englishmen in India hate us, and on the other, they express their utmost intolerance towards their own countrymen’s opinions, as if both were alien to them.
There might be several reasons for this. One reason is that due to the remote location of their country, the British in India forget how social criticism typically motivates or impacts actions of their own countrymen. In addition to this, the Englishman’s relationship with us is primarily based on selfish interest as they do not share any emotional bond that stems from nation-based kinship. Hence, for various reasons, it becomes challenging for the British in India to maintain the same purity of selfless duties towards their subjects. Consequently, a distinct and specific code of duty begins to develop for the colonials in India – this arises from various factors such as their self-interest and pride of power, the moral conscience of the weak, subjugated nation, and the complexities involved in administering a foreign country. The English of England sometimes fail to recognise this distinct code of duty.
Certain talented Englishmen with exposure to colonial India have taken upon themselves the responsibility of effectively introducing this unique object [i.e., this new ideology of difference] in England. By virtue of their talent, they are demonstrating that this new object has its own unique appeal.
Rudyard Kipling’s name may be cited as an instance. He has exemplary power. By invoking that power, he has created in the English imagination an image of the Orient as a cattle pen. He is trying to convince the native Englishmen that the Indian government is, indeed, a circus company. He is skillfully orchestrating our actions as a performance of strange and spectacular animals of various species before the civilised world, implying once the spectators take off their steady gaze, all the animals could immediately spring upon them. The animals are to be observed with intense curiosity, they will have to be kept under control with the proper combination of fear of the whip and temptation of pieces of bone. Of course, certain doses of compassion for animals are also required. But if you raise here issues of principles, love, and civilisation, it will be difficult to keep the circus going, and it will also be dangerous for the proprietors.
The image of strong human animals being controlled solely by willpower and compelled to dance at the mere gesture of the master’s finger is likely to fascinate the English as a curious spectacle of entertainment. This generates in them an interest in the uniqueness of the human animal and also a racial pride. There is also a profound satisfaction in being able to control someone who embodies an imminent threat, and this seems delightful to the inherent nature of the English people.
On another front, the number of Anglo-Indian team members is also increasing day by day. Anglo-Indian literature too is gaining popularity. The influence of Anglo-Indians is gradually finding roots in the English soil, spreading its branches all around. In this context, it should be mentioned for the sake of justice that many Anglo-Indians, after retiring from their assignments in India, have displayed extreme benevolence towards the helpless Indians.
For all these reasons, many native English people are sceptical about whether it would be a quixotic stupidity for them to discharge to the oriental animals those duties usually reserved for themselves, whether this act of showing equality will reveal the civilised islanders’ intellectual narrowness and inexperience, and whether this would also harm animals of various species. English philosophers such as Herbert Spencer believe that it is not only inevitable that moral ideals vary according to the standard of civilisation but also necessary according to the norms of evolution.
The truth of these opinions will be judged on some other occasion. For the time being, I can only say that its (i.e., the practice of treating Indians unequally) consequences are very painful for us. Apprehending an uprising after noticing some posters on trees in the state of Bihar, opinions have been expressed in several English newspapers that a genuine union of love is never possible between Oriental and Occidental races. The former has to be subjugated forcibly by means of fear of threats. All these, it seems, are being expressed more openly these days than ever before.
Our opinion is that even if we admit that the principles of duty in freedom-loving Europe may not be suitable for application in every corner of the ever-subjugated Orient, it is indeed an unrealistic dream for them to maintain the usual rhythm of the Oriental life here for the simple reason that our king is a European. If our country were free, the monarchy that would have evolved in the natural process in this Oriental space would surely have been different in multiple aspects. It may be that, from one perspective, the king’s excessive power would have appeared greater than it is now. Similarly, from another perspective, the subjects, by limiting the king’s authority, would have channelised their own desires in various forms and through multiple avenues. Natural compatibility can be best expressed through natural means. Howsoever they may want, the English cannot achieve that (artificially) just through policy making.
Hence, the Englishmen can behave with us just in the way they do; if they willingly distort it, that will amount to misbehaviour, it will never become an Indian behaviour. They can break their own ideal, but in its stead what will they build and how? However, the English, fallen from their ever-familiar native ideal, may turn out to be big, ferocious animals. From the hints of cruelty, laced with aggression of power, that we can trace in the works of authors like Rudyard Kipling, it seems that man often wishes to jump into the primitive barbarity of wild nature of the forest by ripping through the fine, hundred-threaded strong net of civilisation. On their arrival in India, the Anglo-Indians taste the exquisite wine of power that may create this overwhelming intoxication. The natural, spontaneous embodiment of masculinity in the writings of these loveless, difficult, power-boasting talented men has a kind of extreme fascination. That is literature for the English but for us, it is indeed a recipe for death.
Secondly, the way authors in their contemporary novels represent the Orient as appearing mysterious to the Occident is largely fictitious. There are numerous intersections between us. The similarities of the heart are often overshadowed by external differences. Modern writers tend to apply colour to, and even exaggerate, the unfamiliarity of these external features to please the readers; they do not try to unearth the similarities lying deep within, neither are they capable of doing that.
The significance of making all these statements is simply this: the idea that European values are exclusively meant for Europe is gradually spreading not only in India but also in England. Indians are supposedly so different a race that the civilised values are not completely applicable to them.
Under such circumstances, if our ethical values become strong, the policy of governance cannot go off the right track. When the English are conscious of the fact that their actions are being closely watched by the entire Indian population, they will not be able to do anything by completely disregarding India.
Recently, some evidence of this is being noticed. When India witnesses some misdeeds committed by the English, she begins to call for justice in her own feeble voice, invoking civilisational and moral values. This naturally angers the colonials, but at the same time, they are forced to remain somewhat vigilant.
Even then, full results are yet to be seen. The British consider it an admission of their weakness to adhere to codes of values that exhibit respect towards us all the time and under all circumstances. They find it insulting and harmful if one of them commits a crime against us and is punished by the law. They fear that Indians will perceive it as curtailment of power.
It is impossible for us to identify the nature of thoughts of government officials. However, I feel the untimely promotion of Radice Sahib can be linked to the above policy. This suspicion is reinforced specially when such an event is found to have occurred repeatedly. The government is, as if, silently declaring, it is your audacity to expect an English official to be humiliated for harassing and insulting one of you. Even if we have to violate conventions and neglect the rules of governance to crush that audacity, it will be desirable. The English race is greater than the norms of ethics, they are beyond the jurisdiction of justice!
For the sake of truth, it has to be admitted that the government tends to keep not only the English but also its own employees a notch above the rule of justice. This has been observed in one or two contemporary incidents. In the Baladhan4 murder case, all those involved, right from the English judge to the Bengali police personnel who were openly blamed in the judgement of the High Court, have been rewarded and encouraged by the colonial Bengal government.
We are individuals outside the realm of politics, we are not familiar with its internal complexities. There might be a hidden motive behind it [the government’s decision]. The authorities may believe that the local judge in the Baladhan case did not issue an incorrect ruling – around five to seven individuals should have been hanged in some manner. They might have nurtured a biased opinion that the incident in reality happened despite the lack of concrete judicial evidence, and that only the local judge could have determined the truth which was inaccessible to the High Court judge.
We want to say that openly rewarding, instead of punishing, individuals who have been publicly condemned by the highest court of the country, who have been proven guilty in the eyes of the public, amounts to the disregard of the moral judgment of the public. Everyone’s told we do not feel the need to offer any explanation to you about our duties. The government is not bothered about whether you praise or criticise it – our government is strong enough to withstand such scrutiny!
The governor who demolishes the anguish and moral judgement of the subjects under his shoes, and drowns their feeble, insecure voices beneath the marching sounds of their feet, is indeed a strong ruler in Anglo-India!
It is unnecessary to disclose whether this highlights their power or reveals our utmost weakness. This insolent disregard of the government suggests that, in its view, the moral judgement of the Indians is not strong enough to evoke a feeling of embarrassment in them. Instead, this unapologetic recklessness seems to them as the manifestation of a genuine power over an ever-oppressed nation.
If we can really convince the agents of the government that we do not consider the violation of ethics as bravado, that injustice, however powerful it may appear, is held as equally despicable and reprehensible in our Oriental system of judgement, and that the lack of courage to dispense justice everywhere firmly and impartially is also considered by us as a sign of weakness, only then the English would be forced to respect our norms of duties. The reason is that they will be able to discover the correspondence between our ideal and their own.
When we forget the bitter lessons of our prolonged subjugation, when we decide not to consider the injustice of the powerful as the manifestation of divine will — something that must be endured in silence — when we consider attempts at the redressal of injustice, even if it fails, as our duty, and when for these reasons, we stop being averse to sacrifice ourselves and bear pains, only then the days of true happiness will bloom. At that point, the sense of justice of the British government will never be derailed by any selfish policy and eccentricity of any individual; it will stand like a resolute mountain firmly based on the foundation of the subjects’ hearts. At that time, good gestures of the government will not accidentally be showered on our bowed heads like momentary favours; we will, on the contrary, accrue them as respect. What we are getting as alms today will be received as our rights.
Questions can be raised – offering advice is easy, but what about the solution? To that, we may retort that no proper bliss can be achieved by clever strategies alone; for that we have to pay the entire price due to it. All of us must strive to our utmost potential, proper lessons should be imparted to siblings and children in every household, a strong ideal of justice needs to be established in both the family and society, and careful attention must be paid to one’s own behaviour. Like all good advice, this too is easier to hear, difficult to implement, and is indeed age-old. However, there is no new, short-cut or hidden path other than this long, open, and ancient highway.
Translator’s Notes:
1. Mr. C.A. Radice belonged to the Indian Civil Service cadre during the late nineteenth and early twentieth century. He was posted as an Assistant Magistrate and Collector in Murshidabad in 1890 and was “vested with third class powers” (Appt. File 5C—4. Proceedings B. 1—3, Ja. 1890). He was ‘degraded’ for “prosecuting Babu Radha Shyam Nissanta Mahapatra, zaminder of pargana Balinkandi in the district of Balasore” [Judl. File J-1P—113(1-21), Proceedings 134-55, Aug. 1893]. Radice’s ‘reversion’ to 2nd grade became effective in February 1895. [(Appt., File 6C—8(3.8). Proceedings B. 716-21, Feb. 1895)]. The translator of this essay traced these pieces of information in the entry on “Radice, C.A. Mr., I.C.S.—” pp. 1126-1128. Kindly see: https://sadte.wb.gov.in/uploads/pdf/D12/D1224.pdf
2. Antony Patrick MacDonnell (1844–1925) joined the Indian Civil Service in 1865. He was the Lieutenant-Governor of Bengal during the period 1893-1895. MacDonnell was respected as an expert on the Indian land reformation and famine relief. “His sharp temper and unwillingness to tolerate inefficient subordinates earned him the nickname ‘the Bengal Tiger.’” Kindly see the entry on “MacDonnell, Antony Patrick” contributed by Patrick Maume, in Dictionary of Irish Biography. https://www.dib.ie/biography/macdonnell-antony-patrick-a5180.
3. Sir Charles Alfred Elliott (1835-1911) was the Lieutenant-Governor of Bengal during the period 1890-1893. Tagore’s reference to MacDonnell being replaced by Eliott is confusing because Eliott indeed preceded MacDonnell, and did not succeed him.
4. Tagore refers to an incident which is popularly known as “Baladhan Murder Case.” It took place in Baladhan Tea Garden in the Cachar district of Assam on 11 April, 1893. Several persons barged into the manager’s bungalow in the tea garden at night and killed the manager (Mr. Cockburn) and the chowkidar and seriously wounded Mr. Cockburn’s Indian paramour named Sadi. Money and other valuables were looted. Later six Manipuris and a Gurkha were arrested. They were tried by the sessions judge John Clark (and a panel of three Indian assessors) at Sylhet who sentenced four of the accused to death. Babu Kamini Kumar Chanda took up the case to Calcutta High Court which acquitted all the accused (Sanajoba 234). “On December 11, 1893, Calcutta High Court Judges Ameer Ali and H.T. Prinsep acquitted all of the prisoners on account of the many ‘irregularities’ and ‘illegalities’ committed during the police investigation and trial, as well as the lack of corroborating evidence” (Kolsky 145).
See pp.142-48 [in Chapter 4 titled “One scale of justice for the planter and another for the coolie”: law and violence on the Assam tea plantations” (pp. 142-184)] in the book Colonial Justice in British India edited by Elizabeth Kolsky (Cambridge University Press, 2010) and p. 234 of Th. Babachandra Singh’s chapter “The Manipuris in the Politics of Assam” (pp. 213-36) included in the book Manipur, Past and Present: The Heritage and Ordeals of a Civilization, Volume 4 (Pan-Manipuris in Asia and Autochthones), edited by Naorem Sanajaoba, Mittal Publications, 2005. (Google book link: https://books.google.co.in/books?id=CzSQKVmveUC&printsec=copyright&redir_esc=y#v=onepage&q&f=false)
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Himadri Lahiri retired as Professor of English, the University of Burdwan, West Bengal, India. He is currently teaching English at Netaji Subhas Open University, Kolkata.
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The many faces pf Kazi Nazrul Islam. From the Public Domain
The abiding image of Kazi Nazrul Islam (1899-1976) is that of the “Rebel Poet,” who defines himself as a fiery comet streaking across the firmament, emblazoning in the sky a message of revolutionary change. Unlike Rabindranath Tagore, Nazrul was not born into social and intellectual privilege. He has been described, in fact, as “the ‘other’ of the elite Kolkata bhadralok”.[1] Born in Churulia village in the Bardhaman district of Bengal, Nazrul was the son of the head of a mosque, studied in an Islamic school, and during his youth, joined a Leto group, a travelling band of local performers. When in high school, he was recruited into the British army, and served in Karachi. Even after he returned to Bengal as a young poet who had already acquired fame and repute, he remained something of an outsider to the intellectually sophisticated world of the literati. It was from this position of an outsider that he fashioned his own image as the bidrohior ‘Rebel poet’ who challenged the structures of the political, social, cultural and literary establishment with the sheer force of his iconoclastic writings.
Though best known as a poet, composer and revolutionary, Nazrul’s oeuvre also includes novels, essays, stories, editorials and journalistic pieces on a remarkable variety of topics. He was also a lyricist and composer, creator of the iconic genre called “Nazrulgeeti”. Nazrul’s brilliant literary career lasted from 1919 to 1942, when illness brought it to a sudden end. During this short span of time, he wrote on an amazing range of subjects, including politics, nationalism, social change, religion, communalism, education, philosophy, nature, love, aesthetics, literature and music. He saw it as his mission to arouse public awareness about pressing issues, and to jolt them out of their complacency and general apathy. Remembering Nazrul on the 48th anniversary of his death, it is daunting to think about his extraordinary legacy, but also a timely moment to reflect upon his significance for our own times.
In his political stance, Nazrul argued passionately in favour of armed struggle for total independence from colonial rule, rejecting the Gandhian path to advocate a freedom won via armed resistance. The trope of violence recurs in his writings. Yet his apparent espousal of the principle of destruction springs from a utopian dream of constructive change. “Reform can be brought about, not through evolution, but through an outright bloody revolution,” he says in the essay ‘World Literature Today’. “We shall transform the world completely, in form and substance, and remake it, from scratch. Through our endeavours, we shall produce new creation, as well as new creators”.[2]
Nazrul’s ideas on education counter the colonial pattern, advocating instead a curriculum that draws on indigenous contexts and models. He feels that the new education policy should emphasise empathy, inclusiveness and heterogeneity, with a special focus on psychological and emotional development. “It is our desire that our system of education should be such that it progressively makes our life-spirit awakened and alive,” he says in ‘A National Education’, adding: “… We would rather produce daredevils than spineless young men.” [3]
Inclusiveness and acceptance of heterogeneities are central to Nazrul’s vision. During his stint as a soldier in Karachi in his young days, he became interested in Marxist thought. The influence of this line of thinking can be felt in his emphasis on economic egalitarianism, and his passionate support of the cause of the downtrodden peasantry, particularly in his journal Langal. Following the 1926 riots in Kolkata, he expresses his anguish at the communal antagonism between Hindus and Muslims, critiquing different forms of orthodoxy in both religions. In the poem ‘Samyabadi (Egalitarian)’ [4], he declares:
I sing the song of equality— Where all divisions vanish and barriers dissolve, Where Hindu-Buddhist-Muslim-Christian merge and become one …
Nazrul was also a supporter of women’s rights. In his poetry, he speaks of equality between men and women. In ‘Nari (Woman)’ he argues: “If man keeps woman captive, then in ages to come, / He will languish in a prison of his own making”.[5]
Not surprisingly, Nazrul’s fearless, unconventional attitude aroused hostility in many quarters. His bold, outspoken magazine Dhumketu enraged the British. The journal was banned, and Nazrul condemned to rigorous imprisonment. At his trial in 1923, he delivered a resounding rejoinder in his speech ‘Rajbandir Jabanbandi (Deposition of a Political Prisoner)’. He remained a thorn in the flesh for the British administration because of his revolutionary views. Nazrul’s religious views also raised many hackles. He married Ashalata Sengupta, or Pramila, who belonged to the Brahmo Samaj. This antagonised conservative Hindus as well as orthodox Muslims.
Nazrul’s success as a writer, especially Rabindranath Tagore’s appreciation of his work, also caused jealousy among contemporary writers. For Tagore had dedicated his play Basanta to Nazrul, and also sent a telegram to him when he was in prison, exhorting him to give up his hunger strike. In 1922, Tagore had written a poem addressed to Nazrul, which appeared in successive issues of the journal Dhumketu[6]:
Come, O shining comet! Blaze Across the darkness, with your fiery trail. Upon the fortress-top of evil days, Let your victory-pennant sail. What if the forehead of the night Bear misfortune’s sinister sign? Awaken, with your flashing light, All who lie comatose, supine.
Rabindranath Tagore’s recognition of Nazrul’s talent created a lot of envy in literary circles. In 1926-27, parodies of Nazrul’s poetry started appearing in Shanibarer Chithi, a journal published by the Tagore circle. It came to be rumoured that Tagore had not liked Nazrul’s use of the Persianate word khoon (blood) instead of the Sanskritised word rakta, in his composition ‘Kandari Hushiar’. This gave rise to a controversy that became known as khooner mamla (the bloody affair), which drew a strong reaction from a deeply perturbed Nazrul, in the shape of an essay ‘Boror Piriti Balir Baandh” (A Great Man’s Love is a Sandbank)’, in which he blamed Tagore’s followers for the entire misunderstanding. The situation was resolved through the mediation of friends, and relations between Tagore and Nazrul remained cordial. When Tagore died in 1941, Nazrul broadcast a moving elegy, “Robi-Hara”, on Calcutta Radio.
In some ways, Nazrul was ahead of his time. Not many people know that he was aware of environmental issues and the threat of climate change, pressing problems in our own times. In ‘The Day of Annihilation’, he writes in a prophetic vein, of global warming, dissolving ice-caps and a changing ecology, cautioning his readers that if humans exploit the planet, we will eventually be responsible for the destruction of life on earth.
In Nazrul’s life and writings, we encounter the constant pull of contraries.His consciousness was simultaneously rooted in local culture, and infused with a broad transnational spirit. He felt inspired by movements in other parts of the world, such as the Turkish Revolution, the Irish Revolution and the Russian Revolution. In the essay ‘Bartaman Viswasahitya (World Literature Today)’, we discover his awareness about literary developments across the globe.In his political writings he espouses the path of violence, but he also composes exquisitely tender love songs, devotional songs drawing on both Hindu and Muslim imagery, and songs about the beauty of nature.
Nazrul’s style is a volatile mix of colloquial, idiomatic expressions, formal Bengali, Sanskrit and Persianate vocabulary, a smattering of English, and multiple registers of language. His polyglot sensibility also surfaces in his practice as a translator. He translated Omar Khayyam and Hafez from Persian into Bengali. His translations from Arabic into Bengali include 38 verses of the Qu’ran, part of the Mirasun Nagmat (a treatise on Hindustani classical music) and some poems. He translated Whitman’s ‘O Pioneer’ from English into Bengali. He is also known for his innovative ghazals in Bengali.
In 1942, Nazrul suddenly lost his speech. His illness brought his literary life to an abrupt end. All the same, the impact of his writings continued to be felt. In the Bangladesh Liberation War of 1971, the freedom fighters adopted Nazrul’s music as a source of inspiration. He was later declared the National Poet of Bangladesh. Today, while Nazrul’s poems and songs continue to delight and inspire, the true extent of his achievement remains in shadow. It is time for a comprehensive reappraisal of this much underestimated literary genius, because his writings have so much to offer us in our present world.
[1]The Collected Short Stories of Kazi Nazrul Islam, ed. Syed Manzoorul Islam and Kaustav Chakraborty (Hyderabad: Orient Blackswan, 2024), p. xviii. Bhadralok translates to gentleman
[2]Kazi Nazrul Islam, Selected Essays, translated by Radha Chakravarty (New Delhi: Penguin Random House, 2024), p. 137.
[3] Kazi Nazrul Islam,Selected Essays, trans. Radha Chakravarty (2024), p. 60.
[6]The Essential Tagore, ed. Fakrul Alam and Radha Chakravarty. Cambridge, Massachusetts: Harvard University Press, 2011, pp. 115-116; Translation mine.
Radha Chakravarty is a writer, critic, and translator. She has published 23 books, including poetry, translations of major Bengali writers, anthologies of South Asian literature, and critical writings on Tagore, translation and contemporary women’s writing. She was nominated for the Crossword Translation Award 2004.
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As the author of Jorasanko and Daughters of Jorasanko, which map the life of the greatest visionaries of the world, Aruna Chakravarti gives us a brief summation of the genius of Rabindranath Tagore.
Young Tagore in 1870sTagore in 1886Photos from Public Domain
Rabindranath Tagore was born in 1861 in the throes of the Bengal Renaissance. A unique movement which took place during the latter half of the nineteenth century, it saw the germination and the slow stirring into life of a social and religious consciousness and the emergence of a middle class that idealised British rule and used its support to usher in considerable social change. The revolutionising of values and the social, political and literary awakening that followed gradually came to encompass the whole of India.
The Bengal Renaissance, like its European counterpart, swung precariously for a while, between two worlds. One old, decrepit and dying by degrees — the other struggling to be born. A host of great personalities emerged during this time; household names to this day.
All were protagonists engaged in battle. Some to keep alive and perpetuate the old; some to hasten its death and bring about the birth of the new. Needless to say, it was the latter who prevailed. Bengal saw an upsurge of activity, the like of which had never been seen before, in fields as diverse from each other as politics and religion to literature and the performing arts. In this, Bengal’s close contact with the British served as a catalyst.
Yet the same movement, in its latter years, saw the first stirrings of resentment against British domination. India’s acceptance of English education and her faith in the scientific discoveries of the West was countered by a new revivalism. An assertion of political independence and the growth of a nationalist consciousness. A need for introspection became the call of the hour. Rabindranath was among the first to articulate this need. In an essay, entitled Byadhi-o-pratikar[1]written in the early years of the twentieth century Rabindranath expressed his doubts regarding the changed Indian psyche wrought by the West. Reflecting on the French Revolution, the efforts to abolish slavery and the upsurge of literary activity in Europe he wrote: “Western civilisation seemed to proclaim an inclusiveness for all humanity irrespective of race and colour. We were spell bound by Europe. We contrasted the generosity of that civilisation with the narrow mindedness of our own and applauded the West.” He goes on to say, however, that the scales had fallen from the nation’s eyes. The supposedly Western ideal had failed Indians. European education and adoption of its values hadn’t helped them to achieve equality with the white race.
Thus, the movement came full circle. Rabindranath had not been part of it from its inception. Yet, if one were to look for and identify a single persona in whom the entire Bengal Renaissance may be said to be epitomised, it would, without doubt, be the persona of Rabindranath Tagore.
Poet, playwright, novelist, painter, composer, educationist, nationalist and internationalist, Rabindranath was not only a myriad minded genius but a Renaissance Man in the truest sense of the word. In fact, the dawn or awakening of Rabindranath’s creative inspiration is synonymous with the awakening of a whole nation.
The cultural identity of India and the place in it of religion, caste, class and gender which much of Rabindranath’s prose and poetry explores, continue to retain their relevance even today, a hundred years later, in a post-colonial time frame. His novels offer masterly insights and analyses of the complexities of Indian life with its teeming contradictions; its rootedness in tradition as well its ability to assimilate and accommodate change.
Rabindranath Tagore and Pratibha Devi (his neice) performing in his dance-drama, Valmiki-Pratibha (The Genius of Valmiki) 1881. Photo from Public Domain
Rabindranath, however, is best known as a poet. His poetry, drawn from ancient cultural memory as well as the immediate present, is in a class of its own. For there is a third dimension to it. He not only wrote of what he saw and remembered but what he saw only in his mind — a world that lay a vast space away from reality. ” There are two kinds of reality in the world,” Rabindranath said[2] of his paintings. “One of them is true; the other truer.” He could have said this of his poetry too. The real and surreal quality of his images in the vast span of his poems and lyrics; their indefinable nuances and evocative power are comparable to the works of the great Impressionists.
Interestingly, Rabindranath arrived at the canvas through his poetry. The calligraphic erasures and corrections with which he embellished many of his poems became sketches of a special kind. “I try to make my corrections dance,” he said[3] once, “connect them in a rhythmic relationship and transform accumulation into adornment.”
Later, in the last thirteen years of his life he threw himself into frenzied bouts of painting leaving behind more than two thousand and five hundred art works. Strange, haunting faces with eyes that look deep into one’s soul; surreal landscapes the like of which were never seen this side of the horizon; trees and flowers painted in violent colours that erupt from the artist’s palette in volcanic bursts — his paintings, as an artist once said, reflect “emotions recollected more in turmoil than in tranquillity.”
Art of Rabindranath Tagore. Photos from Public Domain
Yet, though famed the world over for his poetry and painting, it is as a music maker that Rabindranath has stayed entrenched in the hearts of his own people. His songs, loved and sung by generations of Bengalis, range in theme from celebrations of nature and yearning for freedom to love of God and Man. They convey the poet’s profound philosophy of life, his deep faith in humanity and his sensitive exploration of the Universe, often touching on the quest of the unattainable. Rabindranath once said that, though he could not predict how future generations would receive the rest of his work, he was confident that his songs would live. The increasing popularity of Rabindra Sangeet, both in India and abroad, bears ample testimony to the fact that his prophecy was based on a certainty born out of self-knowledge. Vast and varied though his genius was — music was its mainspring. He wrote of his songs: “I feel as if music wells up from within some unconscious depth of my mind; that is why it has a certain completeness.”
[2] Quoted from Tagore’s Galpa Salpa (Conversations) by Soumendranath Bandopadhyay in Expressionism and Rabindranath
[3] Quoted in An Artist in Life by Niharranjan Ray
Aruna Chakravartihas been the principal of a prestigious women’s college of Delhi University for ten years. She is also a well-known academic, creative writer and translator with fourteen published books on record. Her novels Jorasanko, Daughters of Jorasanko, The Inheritors, Suralakshmi Villa have sold widely and received rave reviews. The Mendicant Prince and her short story collection, Through a Looking Glass, are her most recent books. She has also received awards such as the Vaitalik Award, Sahitya Akademi Award and Sarat Puraskar for her translations.
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A Self-Portrait with Seven Fingers by Marc Chagall (1887-1985). From Public Domain
Tommy ordered a second pint of beer at the counter. The bar buzzed with the usual crowd, and a few groups of tourists, mostly from northern Europe, were beering it up as they did at home. Tommy had had a long day preparing breakfast and clearing the rooms at the Hotel Van Acker, Jan Willem Brouwersstraat, 14. Afterwards, he accompanied three Spanish tourists to the ‘high’ spots of Amsterdam: Anne Frank’s house, Vondel Park, the Rijks and Stedelijk museums, Rembrandthuis, Madame Tussauds, completing his tour at the ‘hot’ spot for all such tourists — the red light district. There he left the Spaniards, tired of having dragged them about the town while straining to understand their Spanish.
How long had he been at it ? Four … five years ? Who knows. Something in his mind had snapped. Oftentimes he suffered from bouts of amnesia or blackouts, a succession of synapse that triggered in him extreme panic, even paranoia. He felt an elbow nudge him lightly in the ribs: “ All right, mate?” asked a middle-aged man with long, blond, silken hair and ultramarine blue eyes.
Tommy eyed the man suspiciously. He had managed to squeeze himself in at the counter as imperceptibly as a ghost. “Yes, I’m all right. Why?”
“Oh, I just saw you staring into space as if you were in great thought or pain.” Tommy smiled leerily.
“No pain, just thinking small thoughts.” The other smiled. His teeth were very white. He reached over, took a few pinches of tobacco from a drinker’s pouch with unabashed effrontery and rolled himself a cigarette.
“Do you do that often?” Tommy enquired lamely.
“What?” the other asked puffing away dreamily.
“Pinch tobacco from people’s pouches.”
“Of course I do, it’s been my custom for ages,” answered the tobacco pincher with a whimsical gleam in his eyes. “What are you doing in Amsterdam, working I suppose?”
Tommy straightened up. “I work at the Hotel Van Acker doing odd jobs for the owner.”
“Ah, yes, Van Acker … Where they found that murdered dwarf.”
“He wasn’t murdered. He died of a heart attack.”
“The police never found the key to his room. That is strange. To die of a heart attack in a hotel room without the key.”
“So what?”
“Sounds a bit shadowy to me. But that’s all in the past. And who cares anyway, right ? What’s your name?”
“Tommy.”
“From?”
Tommy hesitated: “From Luton.”
“Luton?”
“It’s in Bedsfordshire.”
The pincher of tobacco nodded, rolling himself another cigarette. “I’ve seen you handing out leaflets or pamphlets in the streets.”
“That’s possible.”
“How’s the salary at Van Acker’s?”
“I get on. Van Acker gives me my meals and I sleep in the cellar room under the stairway.”
There was a very long silence — a silence so long that Tommy began to grow nervous. Finally, the man said: “Listen, I might have a job for you Tommy that will earn you enough money to live like a prince anywhere in the world for the rest of your life. One night ! Only one night, and you’ll become as rich as Crassus.”
“Who’s Crassus?” asked Tommy mistrustfully. The other laughed.
“The richest man in the Roman Empire. You see, my proposition deals with paintings; I’m an art collector.”
“Pictures? I like pictures. I take all my hotel tourists to the art museums.”
“Perfect. Here’s my address. Come by any time after eight at night. By the way, my name is Gustav.”
“Gustav … Gustav what?”
“Gustav Beekhot. I hope to see you soon, Tommy. Tot ziens[1]!” Gustav slapped Tommy on the shoulder and left the crowded bar, weaving through the mass of throbbing, bulky bodies like a shadow amidst a darkening, nameless stretch of land …
Five days later, after having wrestled with his thoughts, Tommy leaned his bicycle at the gate of a plank which led to Gustav’s house-boat on the Ruysdaelkade Canal. It was quite an impressive barge. He knocked at the door. Gustav, eyes a watery blue, opened the door and wished his visitor a hearty welcome ‘aboard’. “Just in time for dinner,” he said flippantly. When Tommy stepped in he couldn’t believe his eyes: they swept over a long ‘hold’ full of paintings of all sizes and colours, some hanging off the walls, others on easels, and still others scattered on the uncarpeted ‘bottom deck’, unfinished.
“You might open a museum here,” he suggested, strolling from painting to painting. “I like to look at pictures. When I accompany people to the Rijks or to the Rembrandthuis I always take my time to examine the pictures. The tourists just look at the title and at the name of the painter.”
“Yes, very few people really examine a painting.” Gustav placed two bowls of rice, shredded carrots and two pints of Heineken beer on a hackney table. “I for one prefer to paint them, buy or sell them, although I do often go to the museums for inspiration.”
“You sell your own pictures, then?” Gustav chuckled.
He gave Tommy a conspiratorial wink: “No, who would ever buy a Gustav Beekhot ? To tell you the truth I sell the ones I steal or have stolen from museums or from private collectors.” Tommy, who had sat down at the table dropped his fork. He stared at Gustav in disbelief. All that had been said with absolute aplomb. “Yes, Tommy my lad, sometimes I do buy them from contemporary Scandinavian painters living in poverty, but I prefer to steal them … It’s cheaper!”
“But … but how can you steal a picture from a museum?” questioned Tommy in alarm.
“It’s quite simple. It’s a question of know-how. Thievery is an art, my dear lad. And if you are willing, you will learn this art easily, and by doing so, earn a half a million dollars!”
Tommy jumped up. “No, please, let us eat, and I shall spell out all the niceties to you. There’s really nothing to it: a wiry, loose-limbed body like yours, will-power and the common sense to keep your mouth shut. And I do believe you possess all those aforesaid qualities. Am I correct?” Tommy remained voiceless. “Of course you possess them. But you doubt my word. Others too doubted, and today are living like kings in Tahiti, the Seychelles or in some Central American country.”
“A half a million dollars?” Tommy managed to stammer, sitting down slowly as Gustav glided between his paintings in a breezy, phantasmal gait to procure a bottle of Jenever in his kitchenette at the ‘prow’.
“Yes, Tommy. One night. One night only.” Tommy peered out the ‘porthole’, it had begun to drizzle. He watched as the drops gently fell upon the unruffled canal waters; they fell gently, rocking his host’s barge dreamily. He suddenly felt a seizure coming on. He strained to control it, the house-boat rocking … rocking so gently, like the drops of drizzle. Something snapped in his head; he shook it out. Gustav ate his rice and carrots as if he noticed nothing of the crisis that his visitor, and future accomplice, was suffering. He was smiling that engaging smile.
“What do I have to do?” came Tommy’s belated reply in spite of himself. He had asked that without being fully conscious of actually asking it.
Gustav stopped eating, sized him up, then thrust his taunt face forward. It had a ghostly white appearance to it: “Crawl through a very very narrow tunnel about two hundred metres long behind the Zadelhoff Café to the storage room of the Stedelijk museum. In that storage room you will find a painting by Marc Chagall, A Self-Portrait with Seven Fingers, which will be waiting for you to cut out of its frame with a razor blade. The nightwatchman has already put the painting exactly where you will pop up from the storage room hole.”
Gustav stood, went to a broken, plastic shelf over his wash-basin and picked up a razor-blade. “Look, this is how it should be done.” And the art dealer began to cut out a painting from its frame. Tommy gasped. The other laughed. “Don’t worry, it’s one of my worst chefs-d’oeuvre …” Gustave then rolled up the canvas and placed it into a plastic cylinder. “There you have it my boy,” he beamed. “Sling the cylinder over your shoulder, drop down into the hole and crawl back through the tunnel where I shall be waiting for you.”
“But this tunnel … I can’t see …” Gustav put up a hand.
“The tunnel was dug during the second world war and used either to store ammunition by the local militia or as an escape route for Jews and communists.”
“How do you know all this?” Tommy asked incredulously.
“I studied history, and have many friends who deal in these particular matters.” There was a shrewd, impish twinkle in his host’s eyes.
Tommy seemed a bit sceptical about the whole operation. Gustav’s eyes were all alit, the glow of which stabbed at his distrustful heart. Gustav noted his guest’s wavering emotions. “My buyer will be in Amsterdam in five days,” he proceeded in a haunting undertone. “He’s arriving from Tampa, Florida and will be paying me one million three hundred thousand dollars for the painting. You will receive five-hundred thousand.”
He went to a drawer. “Here, this bank card will permit you to withdraw your share of the profits in any bank machine in the world. It’s a Swiss Banker’s card. But under no circumstances must you withdraw more than two thousand a day; bank administrators may become suspicious.”
“Where’s my bank?”
“That I cannot tell you,” Gustav answered sharply. “I suspect that you are mistrustful of me?” he chaffed.
“No, I’m not, but still …”
“No buts. The card is perfectly valid once the money has been deposited. And it will be after your mission has been completed. But I warn you Tommy, you must leave Amsterdam immediately before the museum authorities realise that the Chagall has been stolen. My buyer will leave on a morning flight back to Florida.”
At that moment Gustav poured out two glasses of Jenever, raised his and cried — ‘Godverdomme’ [2]! And with that coarse shout they both gulped down the divine nectar. Tommy felt a mounting tension in his chest, throat and jaw. Had he made a pact with a man whom he hardly knew ? He left at midnight, benumbed, as if he were a bit tight.
For two days Tommy struggled to control his taut emotions. To weigh the consequences of this incredible proposition. He could become immensely rich after a few hours of mental and physical toil, yet something irked him. It all seemed so unreal! He walked the streets of Amsterdam in the late afternoons, flicking matches into the air one after the other, watching the lit sticks glide gently to the street where the last lingering sparks sizzled out. He repeated aloud, “Tahiti, the Seychelles … I wonder where they are?” over and over again. He would take out the bank card and study it carefully. “It looks real to me,” he assured himself, albeit nervously.
On the fourth afternoon they met for tea at the Zadelhoff Café, after which Gustav took Tommy behind the café and showed him the sewer lid which led to the tunnel. Then they strolled over to the Stedelijk Museum, and whilst promenading through the halls of paintings Gustave cautiously pointed out the storage room where the Chagall had been stored for a future exhibition at another museum. All that day Tommy had admired the art collector’s professionalism and precision in elucidating the details of this very risky, but lucrative operation.
“Will-power, nerve and stamina, my lad,” Gustav kept repeating until he told Tommy to meet him that very night behind the Zadelhoff Café at one o’clock sharp. The buyer had booked a morning flight back to Florida. “One night ! Only one night, my friend. Don’t let us down … “ Tommy clenched his fists. He suddenly felt a surge of unwonted force, a force he had experienced many years ago before his unexpected arrival in Amsterdam. Gustav slapped him on the shoulder and glided away like a phantom in the reddening twilight …
A far away church-tower bell struck the hour of one. And so it happened, happened like a dream …
Gustav cut a spectral figure outlined against an ill-lit, moonless night as he waited impatiently for his accomplice. At that moment Tommy arrived, a trifle late. They both set immediately to work to open the heavy sewer lid. Once pried open, Tommy climbed down the rusty rungs, a torch in hand, the plastic cylinder slung over his shoulder. “The rats! The rats!” he called, looking up, his lithe body trembling.
“Rats ? The rats will scramble away when you train your torch-light on them,” Gustav shouted down in a weird, stilted voice. “Don’t talk nonsense ; just move on …”
And he slid the sewer lid over the hole. Tommy stopped. Darkness engulfed him. The boy panicked. — All alone! All alone! — he lisped to himself in fear. He nevertheless carried on down into the damp darkness training the light along the broken stone walls dripping with age. There, the opening of the tunnel! It was true. There was the tunnel … But so narrow … so terribly narrow …
Poor Tommy was hardly able to push himself into the opening. He began to cry. He felt he had been buried alive in a toolless coffin. All alone! All alone! “Mummy!” escaped from his dry, chapped lips. Yet Tommy crawled on and on. The thought of a half million dollars flooded his inflamed brain. The brave boy elbowed a painstaking trail over root and rock, his torch-light cutting out a thin stream of blissful light that disappeared into a dark Nothingness. A Nothingness that frightened him, reminded him of vague scenes in some other life that he had once led, a former life of battling and crying out in a moonless, raging darkness …
His head struck stone. Yes, it was stone! The gallant Tommy had reached the museum storage hole. He straightened up with difficulty, touched the cold walls; a ladder had been provided for the Second World War escapees.
“The rest will be child’s play,” he whispered in an echoless vacuum. Up he clambered excitedly. The hole seemed endlessly deep. Was that possible ? Ah, the floor tile … Finally. He pushed it open as easy as that. “Child’s play,” he sniggered as if speaking to Gustav.
Tommy pulled himself out into a deep, deep darkness. A darkness he had never experienced before. He searched for the razor-blade in his trouser pocket, trained his torch …
A merciless neon light suddenly blinded him, absorbing all the darkness, save that which still lay heavy and hauntingly in his head. Four policemen stood pointing at him, laughing and laughing. A very stoutish, well-dressed man stepped out from the policemen and grabbed the boy by the scruff of the neck. “So this is the little twit that has been hiding out like a rat!” the man chidded in broken English. “Hiding in the storage pit, hey? Think you’d slip away from us? What on earth are you doing in here you scamp, playing hide and seek?” Tommy said nothing. Baffled, he had lost all contact with reality. “Deaf and dumb, hey? Let’s see.” One of the police officers struck the boy across the face.
“Please don’t,” he whimpered.
“There you are, he can speak after all, and with a British accent, too,” pursued the well-dressed man who happened to be the museum director. “So, why are you hiding here ? What are you doing in that pit? Look at the mess you’ve made.” Indeed, the storage hole was filled with empty cracker and potato chip bags that Tommy had been eating. “Were you drinking water from the lavatory tap ? Look at this floor, there’s water all over it.” He poked Tommy in the chest.
“I was sent to steal a picture … Marc Chagall …”
“Steal a painting ? A Marc Chagall ? How were you to get it out of the museum ? Are you masquerading as Honest Jack[3] ?” This was asked with biting irony.
“Through the tunnel back to the Zadelhoff café.”
“Oh, I see … a tunnel to the Zadelhoff café.” He turned to the policemen: “Is there a tunnel to the Zadelhoff café.” All the policemen laughed and laughed, pointing at the sulking boy whose filthy, ill-smelling clothes struck a grotesque contrast with the museum director’s well-tailored suit.
“And with a razor-blade cut it out of its frame,” Tommy hurriedly added.
“Where’s the razor-blade?” one of the policemen demanded, taking him by the arm. “Give it to me.” Tommy searched his pockets. He held out a safety-pin.
“No tunnel, no razor-blade,” broke in the museum director. “You’re either a liar or a raving lunatic.”
“But I crawled through it. Gustav Beekhof showed me the tunnel and told me to steal the picture when he invited me to his house-boat,” Tommy pleaded, tears flowing over the dark shadows of his wild, tired eyes.
“There is no tunnel you little liar!” screamed a policeman. “And who is this Gustav Beekhot? Where is his house-boat?”
Tommy racked his brains: “I don’t know the exact address but I can take you there.”
He was hustled out of the museum into the moonless night, bundled into a police van and off they sped through, along and over streets, canals and bridges … until …
“There, on the Ruysdaelkade Canal,” the boy shouted in triumph. “His house-boat is the second …” Tommy stared in horror: there was no house-boat ! A police officer pulled him out of the van and dragged him to the slip where the house-boat should have been docked. Tommy rubbed his red, stinging eyes : “But it was there … I …”
“Shut-up you impudent little runt!” the officer barked. “I’ll check.” He returned to the van.
A few minutes later, he returned. “There’s no house-boat registered in that slip, and we have no record of a Gustav Beekhof,” he stated stiffly, looking hard at Tommy. “You’re raving mad.” A bewildered Tommy stepped back, his thoughts running riot.
“No house-boat. No Gustav Beekhof,” fumed the police officer. “A little scamp of a thief, that’s what you are.” And he twisted Tommy’s ear until it turned beet-red. “What’s your name, boy?”
“My name ? My name is Outis,” he lisped, holding his smarting ear.
“And your papers?”
“Papers ? I have no papers … I’m …”
“Shut-up!” the police officer stormed, turning red. He took Tommy by the shoulders and shook him so hard that his teeth chattered. All of a sudden something snapped in his brain. The boy was seized by a mounting tension which sent him spiralling into a dark nothingness that he had never before experienced — a nothingness where he drifted through a darkened, nameless stretch of land …
DOCTOR VAN DIJK’S REPORT
The patient who calls himself Outis, as recorded by the police, most probably English-born, was found hiding in the Stedelijk museum storage room for two days with, according to the patient, the intention of stealing Marc Chagall’s ‘A Self-Portrait with Seven Fingers‘, which the aforesaid patient claimed had been deposited in the room for that purpose. This claim was disclaimed by the museum director, Mister Aalbers who avowed that the painting hangs in its usual place in the museum. The patient being questioned by the police, maintained that he was put up to the supposed theft by a certain Gustav Beekhof who apparently does not exist, according to police records, nor does his place of residence: a house-boat on the Ruysdaelkade Canal. The patient was promised a half a million dollars for the theft, which, as he declared, was undertaken by crawling through a tunnel from behind the Zadelhoff Café to the museum storage room. The police confirm that this tunnel has never existed. Furthermore, when the patient showed the police his bank card with which he was to withdraw his share of the theft, it turned out to be a library card whose owner’s name and library location had been thoroughly effaced beyond deciphering.
The patient has fallen into a coma for several days now. There seems to be no doubt that he is suffering from an acute case of schizophrenia, caused perhaps by a sudden mental or physical traumatism that has created an imaginary parallel world through which the patient wanders in and out whenever jolted by an unsual event or encounter.
The patient thus will remain in our clinic under strict observation until he emerges from his unconscious state.
Chief Psychologist of the Psychotherapierpraktijk Overtoom
[2] ‘God damn it’ in Dutch. A rather ‘informal’ interjection when making a toast amongst close friends.
[3] The notorious English robber John Jack (1702-1724). He was hanged for his daring thefts.
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Paul Mirabile is a retired professor of philology now living in France. He has published mostly academic works centred on philology, history, pedagogy and religion. He has also published stories of his travels throughout Asia, where he spent thirty years.
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A panoramic view of Colombo. Photo courtesy: Ravi Shankar
My impressions of Colombo and Sri Lanka were positive. I was aware of the high human development indicators of the island nation, progress in access to essential medicines and the civil war. Sri Lanka shares many similarities with the state of Kerala in Indian in terms of topography, culture, food habits, high human development, outmigration, militant trade unions and a passion for egalitarian development. I also remembered the recent violent uprising against the former president and the image of the public frolicking in the pool at the presidential palace.
I was happy to receive an invitation to travel to Colombo in July 2023. I was invited to The Colombo Medical School, which was established by the British in 1870 and is one of the older schools in South Asia. It is the premier medical school of the country, and a new tower block has been constructed. The twenty-story tower is spacious and houses various departments. the humanities. The school was the first to start a Department of Medical Humanities (using art in the education of doctors) in South Asia. The physiology department has created a museum consisting of old instruments and apparatus that are no longer used. This is an excellent idea, and you remain in touch with the history of medicine.
The hotel where I stayed was located on Galle Face Road with the beach and the Galle Face green on the other side of the road. The beach was clean, and the park was originally laid out in 1859 by the British Governor General Sir Henry Ward. The Dutch had placed the cannons facing the ocean as a defence against the Portuguese. Sri Lanka had changed hands multiple times among the different colonial powers.
One of the striking features of Colombo is its cleanliness. The buses may be old and crowded but they are colourful. There are also rickshaws in a variety of colours, mainly green and red though yellow ones were less common. The kittul jaggery harvested from the fishtail palm or the jaggery palm is famous and I loved the gingelly rolls made with this jaggery. My second visit was in early January this year. The apartment where I stayed was attached to an old Sri Lankan house. The location was near to all conveniences but away from the noise and traffic.
I visited the Sri Lankan national museum, the largest in the country. It was established by Sir Gregory, the British governor of Ceylon (as Sri Lanka was then called) in 1877. The museum is housed in a white, neo-Baroque building and offers a fascinating glimpse into Sri Lanka’s past. The museum is well maintained though it is not air conditioned. The humidity is a constant presence in Colombo. The collection of antiques at the museum is extraordinary.
The MuseumInside the templePhoto Courtesy: Ravi Shankar
On my last evening in Colombo, I did some sightseeing. We went to the Gangaramaya temple, the most important one in Colombo. The architecture is a mix of Sri Lankan, Indian, Thai, and Chinese styles. The temple was started by the famous scholar monk Hikkaduwe Sri Sumangala Nayaka Thera in the late 19th Century. The temple has a rich collection of Buddha statues and huge collections of ivory that must be worth millions if not billions. Our next stop was the Lotus tower at 351.5 metres, the largest self-supported structure in South Asia. The lotus is a symbol of purity. view of Colombo city from the observation tower at the top is excellent. I could see the Galle Face Road where I had stayed during my last visit. We could see the Sri Lankan railway depots and stations.
Colombo is a fascinating city. There is plenty to see and do. Recent economic events have hit the island hard. During my subsequent visit I plan to explore other parts of this magical country. Serendip/Serendib was the ancient Persian/Arab name for the country. The name is believed to be derived from the Sanskrit Simhaladwipa (dwelling place of Lion’s Island). The lion occupies a prominent place on the Sri Lankan flag.
The three princes of Serendip in an ancient story had the knack of making unexpected discoveries and is the root of the word serendipity in English. Visit Colombo and Sri Lanka, who knows what serendipitous discoveries await you?
Photo Courtesy: Ravi Shankar
Dr. P Ravi Shankar is a faculty member at the IMU Centre for Education (ICE), International Medical University, Kuala Lumpur, Malaysia. He enjoys traveling and is a creative writer and photographer.
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A brief overview of Once Around the Sun : From Cambodia to Tibet (Hembury Books) by Jessica Mudditt and a conversation with the author
Jessica Mudditt
Jessica Mudditt’s Once Around the Sun: From Cambodia to Tibet is not just a backpacker’s diary but also her need to relate to humanity, to find friendships and even love, as she does with Kris, a photographer named after Krishna, the Hindu god, because his parents while visiting India fell in love with the divinity!
The Burmese translation of Our Home in Myanmar was published recently.
Hurtling through Cambodia, Vietnam, China, Tibet, young Mudditt concludes her narrative just at the brink of exploring Nepal, India and Pakistan in her next book… leaving the reader looking forward to her next adventure. For this memoir is an adventure that explores humanity at different levels. Before this, Mudditt had authored Our Home in Myanmar – Four years in Yangon, a narrative that led up to the Myanmar attack on Rohingyas and takeover by the military junta. Once Around the Sun: From Cambodia to Tibet is the first part of a prequel to her earlier book, Our Home in Myanmar, both published by her own publishing firm, Hembury Books.
What makes her narrative unique is her candid descriptions of life on a daily basis — that could include drunken revelry or bouts of diarrhoea — while weaving in bits of history and her very humane responses. Her trip to Angkor Wat yields observations which brings into perspective the disparities that exist in our world:
“I was gazing out at an empire that was once the most powerful and sophisticated in the world. In 1400, when London had a middling population of 50,000, the kingdom of Angkor had more than a million inhabitants and a territory that stretched from Vietnam to Brunei. It had flourished for six hundred years, from the ninth to the fifteenth centuries.
“But somehow Cambodia had become one of the world’s poorest countries, and surely the most traumatised too, following a recent war and genocide. I knew that when we came back down to the ground, there would be a collection of ragtag street kids and downtrodden beggars desperately hoping for our spare change. It was difficult to reconcile the grandeur of Cambodia’s past with its heart-breaking present in the twenty-first century. How did a country’s fortunes change so dramatically? Could the situation ever be turned around?”
How indeed?
Then, she writes of Vientaine in Vietnam:
“I was struck by the fact that sex work seemed to be the consequence for countless young women living in poverty. It made me angry, but mostly sad.”
In these countries broken into fragments by intrusions from superpowers in the last century, judged by the standards of the “developed countries” and declared “underdeveloped”, an iron rice bowl becomes more important to survive than adventure, discovering other parts of the world or backpacking to self-discovery. Travel really is the privilege of that part of the world which draws sustenance from those who cannot afford to travel.
Jessica showcases mindsets from that part of the Western world and from the mini-expat world in Hong Kong, which continue alienated from the local cultures that they profess to have set out to explore or help develop. One of the things that never ceases to surprise is that while the ‘developed’ continue to judge the ‘third world’, these countries destroyed by imposed boundaries, foreign values, continue to justify themselves to those who oppress them and also judge themselves by the standards of the oppressors.
Some of these ‘developing’ countries continue to pander to needs of tourism and tourists for the wealth they bring in, as Jessica shows in her narrative. She brings out the sharp differences between the locals from Asia and the budgeted backpackers, who look for cheap alternatives to experience more of the cultures they don’t understand by indulging in explorations that can involve intoxicants and sex, their confidence backed by the assurance that they can return to an abled world.
Backpackers from affluent countries always have their families to fall back on — opulent, abled and reliable. Mudditt with her candid narrative explores that aspect too as she talks of her mother’s response to her being sick and budgeting herself. Her mother urges her to cut short her trip. But she continues, despite the ‘adversities’, with an open mind. That she has a home where she can return if she is in any kind of trouble begs a question — what kind of ‘civilisation’ do we as humans have that she from an abled background has a safe retreat where there are those for whom the reality of their existence is pegged to what she is urged to leave behind for her own well-being? And why — as part of the same species — do we accept this divide that creates ravines and borders too deep to fathom?
Mudditt with her narrative does create a bridge between those who have plenty and those who still look for and need an iron rice bowl. She mingles with people from all walks and writes about her experiences. Hers is a narrative about all of us –- common humanity. Her style is free flowing and easy to read — quite journalistic for she spent ten years working as one in London, Bangladesh and Myanmar, before returning to her home in Australia in 2016. Her articles have been published by Forbes, BBC, GQ and Marie Claire, among others. This conversation takes us to the stories around and beyond her book.
What led you to embark on your backpacking adventure? Was it just wanderlust or were you running away from something?
It was primarily from wanderlust, but I also didn’t know what I was going to do with the rest of my life. After six years at university, I was still yet to have any particular calling. However, I was also glad I didn’t know. It meant that I was free to go and explore the world, because I wasn’t putting my career on hold. I had no career.
I also had a broken heart when I set off for Cambodia – but the trip was planned before that relationship had even begun. But again, part of me was glad that my boyfriend had called it quits, because my plan was to be away for a very long time (and it ended being a decade away).
What made you think of putting down your adventures in writing? As you say, this is a prequel to your first book.
It was the pandemic that made me realise that backpacking was really special. There was a period in 2020 when it looked like travel may never be so unrestricted again, so it motivated me to document my year of complete freedom. It was also before social media was even a thing. When I was lost, I was really lost, and I had to use my problem-solving skills.
Prior to the pandemic, I sort of thought that backpacking itself was too fun to write about. I hadn’t actually lived in any of the countries I visited – I was just passing through. But that is also a valid experience, and one that many people can fondly relate to. There were also some really confronting and difficult moments.
You have written of people you met. How have they responded to your candid portrayals? Or did you change their names and descriptions to convey the essence but kept your characters incognito?
While I was writing the book, I got back in touch with the people I travelled with – I can thank Facebook for still being in touch with most people mentioned. They helped me to remember past anecdotes and I got some of the back story of their own trips. I have only used first names to protect their privacy, although there are some photos in the book too. Thankfully the world is so big that the odds are small that anyone would recognise, say, an Irish guy from Adam in Vietnam in 2006! Clem from Shanghai has just sent me a photo of her with my book, and Romi from Vietnam actually came to my book launch, which was awesome.
What was your favourite episode in this book — as a backpacker and as a writer? Tell us about it.
I think it was crossing into China and meeting ‘the man.’ I felt so alive with every step I took into China after crossing over on foot from Vietnam. To be chaperoned in the way I was – without being able to communicate a single word – was unusual. His kindness left me speechless, so the anecdote has a nice story arc.
In your travels through China, you faced a language handicap and yet found people kind and helpful. Can you tell us a bit about it?
I foolishly underestimated the language barrier. It was profound. In Southeast Asia, there was always at least a sprinkling of English, and I sort of just assumed that I’d be fine. I entered China from Vietnam, so my first port of call was Nanning, where there is not even really an expat population. I couldn’t do the most basic things, from finding the toilet or an internet cafe or something to eat! I used sign language and memorised the Chinese character for ‘female’ to make sure I went into the right toilet! In a restaurant, I just pointed at whatever someone else was eating in the hope that they would bring me a bowl of whatever it was. There were times when I was seriously lost and lonely, but I ended up staying in China for two months and saw the comedic side. I was bumbling around like Mr Bean (who is hugely popular in China).
I met a lot of people who were really kind to me, and I was just so grateful to them. I didn’t have Wi-Fi on my phone back then, so getting lost in a massive city in China was a bit scary. I met a student called Mei-Xing who ‘adopted’ me for a few days in Guilin. We had a really nice time together and it was so great to hang out with a local.
What is/are the biggest takeaway/s you had from your backpacking in this part of the world? Tell us about it.
I think it’s something quite simple: the world can be a very beautiful place, and a very polluted place. Tourism can do a great deal of damage when there are too many people clambering over one area. There is also an incredible level of disparity in a material sense on our planet. Some humans are travelling into space on rockets. Others are pulling rickshaws, as though they are draught horses. It is profoundly inequitable.
Having travelled to large tracts of Asia, what would you think would be the biggest challenge to creating a more equitable world, a more accepting world? Do you think an exposure to culture and history could resolve some of the issues?
I think that democracy is key. It slows us down and forces us to act in the interest of the majority, not the top-level cronies. That is definitely also something I witnessed in Myanmar. When a few people hold all the power, the population is deprived of things that ought to be a human right.
I think that travel definitely alters your perspective and broadens your mind, and it is something I’d recommend to anyone. Realising that the way that things are done in your home country is not the only way of doing things is a valuable thing to learn.
Mostly, you met people off the street. In which country did you find the warmest reception? Why and how?
In Pakistan. The hospitality and friendliness was unparalleled. I think it was in part due to not having many tourists there. Nothing felt transactional. I met some fascinating people in Pakistan who would have a profound impact on my own life. I am still in touch with several people I met there.
At a point you wondered if the poverty you saw could be reversed back to affluence in the context of the Angkor kingdom. Do you have any suggestions on actually restoring the lost glory?
I believe that it is beginning to be restored. Pundits have called this the “Asian Century.” I am convinced that the United States and the UK are in decline, and this process will only speed up. India, to me, holds the most promise as the next superpower, because it is a democracy (albeit flawed – like all of them), English- speaking, enormous, beautiful, fascinating and its soft power is unmatched. China is facing headwinds. I blame that on making people sad by removing their agency.
How long were you backpacking in this part of the world? Was it longer than you had intended? What made you extend your stay and why?
My trip was exactly 365 days long. I planned it that way from the beginning. I wanted to travel for no less than a year (more than a year and I might stay feeling guilty for being so indulgent!). That is also why the book is called Once Around the Sun – my time backpacking was the equivalent of one rotation of the Earth. I set off on 1 June 2006 – the first day of winter in Australia – and I arrived on 1 June 2007 in London, on the first day of the British summer. I love the sunshine.
After having travelled around the large tracts of Asia and in more parts of the world, could you call the whole world your home or is it still Australia? Is your sense of wellbeing defined by political boundaries or by something else?
Home for me is Sydney. I absolutely love it. I get to feel as though I am still travelling, because my home city is Melbourne. I go down a new road every other day and I love that feeling. The harbour is beautiful, and the sun is shining most days. It’s very multicultural too.
My kids are three and five, so I haven’t travelled overseas for years. My plan is to travel with them as much as possible when they are a bit older. I hope they love it as much as me. I cannot wait to return to Asia one day. I am also desperate to visit New York City.
What are your future plans for both your books and your publishing venture?
The second part of Once Around the Sun will come out in 2025. It’s called Kathmandu to the Khyber Pass, and it covers the seven months I spent Nepal, India and Pakistan.
My goal is to complete my fourth memoir by 2027. It will be called My Home in Bangladesh (it will be the prequel to Our Home in Myanmar!).
My fifth book will be about how to write a book. I am a book coach and in a few years I will have identified the most common challenges people face when writing a book, and finding their voice.
In the next twelve months, there will be at least 12 books coming out with Hembury Books, which is my hybrid publishing company. I love being a book coach and publisher and I hope to help as many people as possible to become authors.
Please visit the website and set up a discovery call with me if you plan on writing a nonfiction book, or have gotten stuck midway: https://hemburybooks.com.au/.
Photographs from Once Round the Sun, provided by Jessica Mudditt
(The online interview has been conducted through emails and the review written by Mitali Chakravarty.)
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