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Notes from Japan

One Thousand Year Story in the Middle of Shikoku

Photographs and Narrative by Suzanne Kamata

I’d wanted to go on the Shikoku Mannaka Sennen Monogatari (One Thousand Year Story in the Middle of Shikoku) train trip ever since I saw it advertised on a poster in the window of Tokushima Station. When I investigated, however, I discovered one couldn’t begin the journey in Tokushima, where I live. Although it starts (or ends, depending on which way you’re coming from; it’s a one-way trip) deep in the mountains of Tokushima, I would have to change trains a few times before boarding the special sightseeing train. It would take hours to get there. A better way would be to board in Tadotsu, which is in the neighboring prefecture Kagawa. I could drive there in a little over an hour, take the fancy train to Oboke, and return by express train.

I decided to take a ride on the spur of the moment. The train was pretty much booked for the rest of the season, at least on the days when I didn’t have other plans, like my job. I did find one last seat on a train in mid-November. It might have been more fun to go with someone else, but I didn’t have time to coordinate with friends. I immediately booked the seat, reserving my lunch as well.

The morning of my train trip was chilly, but sunny. I donned a thin tunic and a long cardigan, wondering if it would be cold in the mountains. Maybe I should bring my down jacket? I rolled up a windbreaker and stuffed it into my backpack. I entered my destination – Tadotsu Station – into my phone’s navigation app, selected a podcast for the drive, and set off.

Tadotsu turned out to be a sleepy little town, which makes sense. These are the kinds of places that need something special to attract visitors and their money. If the whole purpose of these sightseeing trains is to rejuvenate dying towns, then Tadotsu seemed like a good choice. I could see that some construction was in progress, perhaps to accommodate the hordes of new visitors brought by the train. Porta potties temporarily served as bathrooms.

Intriguing sculpture
Shikoku Mannaka Sennen Monogatari

In front of the station, an intriguing sculpture attracted my attention. To me, it looked like a tall armless man wearing a hat, backed by a sickle. There was an emblem like a coat of arms where the neck of the man would be. At the base of the sculpture was a plaque with the words: “Thankful for my own life. Thankful for having you in it.”

Later, I discovered that it was meant to commemorate Doshin So, nee Michiomi Nakano, a former military intelligence agent who spent many years in China. After returning to Japan, he was stationed in Tadotsu, where he established a cram school to teach Buddhist philosophy and martial arts.

In 1947, he founded Shorinji Kenpo, a Japanese martial art with a holistic system. The training methods are divided into self-defense training, mental training, and health training. According to his philosophy, spirit and body are as one, and they must be trained together as such. His teachings emanated from this small town of about 20,000 people to the rest of the world. The emblem, as it turned out, was the symbol for Shorinji Kenpo.

I took a photo of the monument and proceeded to the train platform, where I was met with heavy equipment surrounded by a chain link fence. A sign apologised for this inconvenience, and explained that construction was underway to make the station barrier-free.

I was twenty minutes early, but my fellow passengers – Japanese, as far as I could tell – were already milling about, taking selfies and photos of each other in advance of their train trip. The group was mostly female, middle-aged, and older. Many people were wearing masks.

A cinematic melody heralded the approach of the train, accompanied by another rush for selfies and photos. The three cars, all different colors, were named after spring, summer, and fall. What happened to winter? A small doormat with the train’s motif, which resembled a stylized tree, was positioned on the platform at the entrance to the train. I boarded the green “spring” car, Haru Akari, and found my seat, a fuzzy green upholstered chair at a table against the wall, facing the window. The two seats next to me were unoccupied.

Most people wore casual clothes. I rarely saw folks from Tokushima get dressed up, unless it was for a wedding, say, or a graduation ceremony. One woman at the four-top on the other side of me was striking in a sumptuous Chinese-style jacket and gold barrettes. I wondered for a moment if she might be some kind of celebrity. I tried not to stare.

I examined the orange cloth placemat, again with the tree motif. Already my mouth was watering. Disposable chopsticks and a wet napkin were aligned at the bottom, while a spoon rested on a rectangle of granite. Paper napkins, toothpicks, and creamers were tucked into a small basket made of vines. Brochures detailing the train’s route, souvenirs for purchase, and additional menu items were laid out.

You could use your phone to scan a QR code and order keychains, sweet potato cakes, or a yusan-bako, a traditional lunch box which originated in Tokushima. This one was made of Japanese cypress adorned with Kagawa lacquerware. It had three drawers for various delicacies, which fit into a box with a handle, perfect for toting to a picnic in a meadow somewhere. You could also buy a CD with the train’s theme song.

I had already ordered my lunch, but I glanced at the menu anyway. Fish cutlets, another specialty of Tokushima were available, along with bamboo shoots, and ice cream made with sake lees. The sweet potato crumble, with a dollop of whipped cream, was also tempting, but I summoned my willpower.

One of the uniformed attendants pointed out the wooden box under my car for storing my backpack and purse. I got those items out of the way. She also handed me a coupon for soup and water to be redeemed at our first stop. And then finally, the train began to move. A whistle blew. Japan Railway employees and others lined up with flags and round paper fans and began waving at us. We all waved back.

After that enthusiastic send-off, the train began to trundle along the tracks, picking up speed as we zipped past backyards of houses, apartment buildings with laundry hanging on balconies, convenience stores, crows alighting on power lines, an empty playground. We passed rice paddies, some surrounding family gravestones; a construction site with bright blue, green, and yellow earth moving machines.

As we neared Kotohira Station, our first stop, a young woman chirped that Kotohira’s brass band had been declared second best in the country. She reminded us to redeem our coupons in the welcome center. After the train had stopped, I followed everyone into a small room adjacent to the station where we lined up at a counter. I handed over my little piece of paper and received a bottle of water and a small China cup of kabocha 1potage. I perched on the padded bench to drink it, while gazing around at the proud display of photos of the award-winning high school band. A white-gloved attendant came around with a tray to collect my empty cup, and I got back on the train.

A young Chinese family – a couple and their plump baby – were now occupying the seats beside me. The train moved on. The view outside my window was now more expansive – terraced fields, occasional houses with tiled roofs and walled gardens, tufts of pampas grass, a patch of pink and magenta cosmos.

The voice announced that we were nearing Sanuki Saida Station, which boasts a 700-year-old tabunoki tree, said to be a “power spot.” Apparently if you stand under the tree, you can absorb some of its spirit and energy. The tree has also been designated a Kagawa Prefectural Protected Tree. The train came to a stop again, but this time we didn’t get off. Instead, we all whipped out our smartphones to take photos of the person dressed in a polar bear costume shooting soap bubbles from a bubble gun. The baby was delighted.

Once we were again underway, the attendant distributed large square bento boxes with gold-rimmed lids. I opened mine to find an array of chilled meat dishes – the first course. I unsheathed my disposable chopsticks and broke them apart. “Itadakimasu!2”

Out the window, farmland had given way to gnarly brush. `Although the foliage wasn’t quite at its peak, swatches of scarlet and gold popped against the greenery. I wondered about the wildlife in the mountains. I knew that there were monkeys, boars, and deer. The latter two appeared on menus deep in the interior of Shikoku. You could get a burger made with game meat, or “peony hot pot,” in which thin slices of pink boar meat curled up like flower petals after being cooked in miso broth.

Next to me, the young parents passed their good-natured baby back and forth. When I caught his eye, I smiled at him, and he showed his dimples, smiling back. I remembered how, when I had first come to Japan, whenever I had tried to engage with a stranger’s baby on the train, the baby’s face had crumpled up in terror. Apparently, big-nosed foreigners were scary even for infants. At least back then. It was nice to be able to engage with a small child without causing tears.

We made a brief stop at Tsubojiri Station, a small, unmanned station accessible only by switchback, surrounded by trees. “You can get off the train and smoke,” the voice announced. We all scampered off the train, but I didn’t see anyone light up a cigarette. Instead, passengers posed in front of the station’s sign and the weathered wooden building.

Back on the train, the next course was served – buttered rice and pork, arranged on a gold-rimmed China plate. The narration continued. “Please look to the right. You will be able to see Mount Hashikura. You can take a ropeway to Hashikura Temple, which was established by the famous Buddhist monk Kukai, also known as Kobo Daishi.”

Kobo Daishi is known as the father of Shikoku’s 88-Temple Pilgrimage. Hashikura Temple is not one of the 88, but is considered to be an associated temple. According to the Tourism Shikoku website, the name “Hashikuraji” contains the character for “hashi,” or chopsticks, “an everyday unifying ubiquitous tool of daily life for all Japanese. In 828 [CE], Konpira Daigongen revealed himself to the priest Kukai and promised to save all who use chopsticks, a pledge of salvation for all.”

According to an announcement, we would soon have a good view of the Yoshino River, the majestic “wild” river which runs west to east across Shikoku. Its rushing waters carved out the Oboke Gorge over millennia. This river flows 121 miles, past Tokushima City, and the house where I live, and into the Kii Channel. At one time, it flooded repeatedly. The “Tora-no-Mizu” (“Tiger’s Water”) flood of 1886 (Year of the Tiger), one of the worst floods in Japanese history, led to the deaths of an estimated 30,000 people. Now, however, strong levees keep the waters in check, though heavy rains can still shut down the roads nearest the river. These days, the Yoshino River is more known as a place where visitors can enjoy various forms of recreation including swimming, fishing, and white-water rafting.

As I gazed out at the glassy emerald waters, which reflected the rocky banks, the voice announced that we were approaching Awa-Ikeda. High school baseball, I thought. Sure enough, the voice told us that we would soon have a view of baseball players practicing at Ikeda High School’s diamond, and that they had once won the National High School Baseball Tournament at Koshien.

The train chugged on. We passed another station, Awa Kawaguchi, where another person in a polar bear suit filled the air with soap bubbles. A sign on the platform declared that this was a town where tanuki (an indigenous animal that is often called raccoon-dog, and is a notorious trickster in Japanese folklore) and people live together.

A polar bear suit filled the air with soap bubbles
A man wearing a woven peaked hat

After traversing another tunnel, coffee was served with a petite madeleine. Outside the window, I could see the water rushing through the gorge, frothing over rocks. We were almost at the end of our thousand-year journey. It had lasted a little over two hours.

The train pulled into Oboke Station, in the town of Miyoshi, and we got off. We were greeted by a man wearing a woven peaked hat and happi coat, banging on a drum affixed with characters from the animated series Anpanman. Although my fellow travelers had been mostly Japanese, quite a few European and American tourists were milling around the station, perhaps waiting for transportation.

At the time I first visited, over thirty years ago, I recall no restaurants or hotels, but now there was a large roadside station with souvenir shops, food vendors, and a Yokai House. There was even yokai3-themed food. Some traditional houses have been refurbished as high-end inns.

I took a short walk around the area and then attempted to buy a return ticket on an express train. Although the station was now geared for tourists with English signage and souvenir shops, it was still old-fashioned in many ways. I realised it wasn’t equipped to deal with phone apps or credit cards. I hadn’t brought a lot of cash, but I had just enough to buy a ticket back to my starting point.

  1. A variety of winter squash ↩︎
  2. I humbly receive (feel grateful for the food) ↩︎
  3. A spirit having supernatural powers ↩︎

Suzanne Kamata was born and raised in Grand Haven, Michigan. She now lives in Japan with her husband and two children. Her short stories, essays, articles and book reviews have appeared in over 100 publications. Her work has been nominated for the Pushcart Prize five times, and received a Special Mention in 2006. She is also a two-time winner of the All Nippon Airways/Wingspan Fiction Contest, winner of the Paris Book Festival, and winner of a SCBWI Magazine Merit Award.

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

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

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Categories
Essay

From Madagascar to Japan: An Adventure or a Dream?

By Randriamamonjisoa Sylvie Valencia

For as long as I can remember, I have been an introvert — this is who I am and will always be. Yet, few believe it. I come from Madagascar, a distant island where the people are called the Malagasy — a community bound by culture, tradition, and a shared sense of identity. Malagasy people are known for their warmth and generosity, often revealing a talkative side as they delight in conversation, and playful exchanges.  In contrast, I am reserved — a shy person who expresses myself freely only when comfortable and among those I trust.

As a child, I was the most talkative among my siblings, recounting every detail of my school day to my parents. I delighted in describing the funny expressions my primary school teacher made while explaining lessons, or the mischievous boys who always stuck their chewing gum on the pupils’ desks and all the tasks I had accomplished. I wanted my parents to know I was doing well, that the teacher praised me, and that I helped classmates who struggled.

Both my parents are very talkative, especially my father, from whom I inherited the gift of words. Speaking in front of my family comes naturally, yet in front of others, my words often falter — a fear that has always troubled me. I speak freely only with those I know well— my family and a few close friends.

Facing a large audience has always been daunting. My father encouraged me to confront this fear, to be confident, and to meet the audience’s gaze. I tried many times: presenting in group projects, speaking as a class representative, even addressing an audience at a classmate’s parent’s funeral.

As I grew older, my determination to overcome this fear grew. I devoured books and videos on public speaking, eager to communicate with confidence. My first real test came in 2018, when I delivered a speech in a Japanese language contest. I had loved Japanese language since childhood, captivated by its culture, and dreamed of becoming fluent. Entering the contest was a dream — an opportunity to speak publicly and a chance to win a trip to Japan.

I was guided by two close friends who practiced with me daily. They corrected my mistakes, offered feedback, and most importantly, encouraged me. Having known me for years, they understood how terrifying standing on stage could be, yet they supported me out of love, friendship, and belief in my potential.

During rehearsals, I gave my utmost effort, memorising the script when necessary. Still, doubts lingered about meeting expectations, conquering fears, and not disappointing those who believed in me. The days of practice passed quickly, and soon, the big day arrived. Nervous at first, I gradually became more at ease while speaking. I managed to control my anxiety but knew my performance was imperfect. I focused on each word, yet my mind occasionally went blank, struggling with the judges’ questions. Embarrassment washed over me; I feared I had let my friends and family down.

In the end, I did not win the first prize, but my closest friends congratulated me. They reminded me that the true milestone was stepping onto the stage, speaking in front of an audience, and maintaining composure. Their encouragement helped me realise that courage and effort mattered more than the outcome itself.

As an introvert, talking to strangers is challenging, let alone addressing a crowd. Hearing the words “public speaking” makes my stomach tighten, palms sweat, and heart race. Stage fright, fear of facing many people and sharing my thoughts has always been real. Each time my name is called, I shake, my mind blanks, heart pounds, mouth dries, and confidence seems to vanish before I start. Yet, I have never lost hope. Deep down, I knew a strength within me would help rise above fear and grow into a better version of myself.

One year later, I stood again in the same contest. This annual competition was a goal I refused to let go of. As before, my friends encouraged, pushed, and trained with me every day until the D-day. Their support gave me the strength to continue. I prepared even more fiercely — joining language clubs and volunteering in storytelling activities. But it was not easy. I never felt comfortable speaking or working with strangers. I was told teamwork required discussion, sharing, and collaboration — a nightmare for an introvert.

Solitude had been my ally, yet suddenly, I was surrounded by people of all ages and personalities. Cooperation was no longer optional. However, through this challenge, I discovered an important truth: whether introverted or extroverted, whether silent or talkative, we must learn to connect with others. Survival and growth depend on collaboration and support.

The big day of the speech contest arrived in May, a season of transition between summer and winter. I arrived at the hall just in time, accompanied by a close friend. A staff member guided me to my seat, only a few meters from the judges. I felt cheerful, and calm, even giving a fist bump to nearby contestants. For the first time, I felt truly ready to give a speech — optimistic, and at peace. Perhaps it was the preparation or my friends’ wholehearted support, or maybe I had begun to trust myself.

There were four contestants in the advanced level, and I was the last to speak. Each of us hoped to win the grand prize — a trip to Japan. I did not worry about the others. I believed in my success and was determined to win first place. Just days before, I even dreamed of visiting Japan, so nothing could stand in my way.

Finally, it was my turn. I adjusted the microphone, greeted in Japanese, and bowed to the judges and audience. I spoke for about five minutes on how Malagasy parents raise children. Three judges asked each two questions. Thanks to countless practice hours and mock questions and answers sessions with my best friends, I answered every tricky question. For the first time, right after my speech, I felt like a winner.

The event lasted about three hours, and the final verdict came. The Master of Ceremonies announced winners, starting with the beginner level, then the advanced. Among the four in my category, only two remained. The Master of Ceremonies paused dramatically before announcing the first-place winner… and pronounced my name. I whispered a silent thanks to God. This result — the goal I had worked so hard for — had become reality. The trip to Japan was the reward, and even more importantly, I had overcome stage fright. I spoke naturally and confidently in front of the audience — another milestone achieved.

Later that year, in 2019, I visited Japan for the first time. The experience was magical. I met wonderful people, explored my favorite country, and fulfilled a long-cherished dream.

Six years later, I returned to the Land of the Rising Sun—this time as an international student. I now live in Tokushima prefecture, which is in southeastern Japan, far from the bustling cities, in a quiet countryside where few tourists venture. Yet, the city and its neighbourhoods are simply wonderful. It is peaceful, surrounded by greenery, and while the locals may seem reserved, they are incredibly welcoming. Even with some grasp of the local language, adapting to a new country as a foreigner is challenging. Still, thanks to the support of my seniors and friends who have lived here for years, I managed to navigate my first six months successfully.

The city where I live hosts an annual Japanese speech contest open to foreigners who have been residing here for some time. I was encouraged to participate, partly because I could speak some Japanese, and partly because it was a great chance to gain experience. I thought, why not? After all, I gradually grew more comfortable speaking in front of others.

This time, participants could choose their own topics, though it was suggested to focus on their experience in Japan or explore cultural connections between their home country and Japan. I was eager to participate, but selecting a topic was harder than I expected. Inspiration felt scarce, and I had no clear direction. Still, I knew that finding my own perspective was key to making the speech meaningful.

Overwhelmed by my studies, I barely noticed the passage of time. Before I knew it, the deadline had arrived. I had not written a single word, though ideas swirled in my mind. I opened my laptop, took a deep breath, and began writing everything that came to my mind. Reflecting on my experiences in Japan, I realised that people often struggled to pronounce my name correctly. That inspired me to talk about the hidden culture behind Japanese and Malagasy names.

With my theme set, I focused on making my speech coherent and captivating. I tend to draw inspiration at the last minute. I wrote, rewrote, and proofread repeatedly, staying up all night without noticing morning approaching.

Finally, I finished my manuscript and emailed it to one of my Japanese teachers to check for grammatical errors. She responded immediately, and her quick proofreading allowed me to submit my speech on the deadline. I felt relieved, yet strangely nervous, a sensation I could not quite describe.

Six years have passed since I last spoke in front of an audience. Preparing another speech made me feel nostalgic, bringing back memories of long rehearsals, the advice of my best friends, and countless sleepless nights.

A month after submitting my manuscript, I received an email from the event organizer announcing my selection. I was among the fourteen candidates chosen to compete. I whispered a quiet “wow,” but doubts immediately surfaced. I had two months to prepare. To understand what awaited me, I watched recordings of previous competitions, while my seniors and Japanese teacher helped me refine my speech.

Four students were selected from my university. The other three were Asian students with extensive experience in Japanese language and culture. They read Kanji （Japanese characters）effortlessly and conversed naturally. And then, there was me. Though I had been exposed to Japanese language and culture since childhood, memorising every character reading and grasping dialects was never easy. Back in my country, despite growing interest in Japanese language and culture, opportunities to use it in daily life remain limited. Once again, I faced a new challenge—this time in the Land of the Rising Sun.

Time flew, and soon the two months of preparation had passed. Finally, the big day arrived. Early that morning, a kind university staff member greeted us with a bright smile. As I descended from my dormitory, I saw her waiting by her car near the main gate, bowing politely. Her excitement was palpable. Three of us rode in her car; she asked about our preparations and told jokes, perhaps to ease our nerves, which were all visible.

After twenty minutes, we arrived at a large building and walked up to the fifth floor through corridors decorated in traditional style. Japanese architecture and design have always fascinated me, and I was struck by their beauty once again. The event hall was medium-sized, with a small table at the entrance holding our name tags.

One by one, the other candidates arrived. We were then led to a smaller room for a preparatory meeting. While waiting, we chatted briefly to get to know one another. The competition began in the early afternoon. We were instructed to enter the hall one by one, greeted with warm applause. Observing the other candidates, I could tell they were ready. Fourteen contestants competed in total. Thirteen were Asians from countries including China, Vietnam, India, Indonesia, the Philippines, Taiwan, Sri Lanka, and Thailand. I was the only African, from a distant country few people knew. Before each speech, the Master of Ceremonies shared a brief anecdote about the candidate’s country, offering the audience a glimpse into its culture. Each contestant then delivered a five-minute speech.

There were two types of awards: the Golden Prize for first and second place, followed by four Silver Prizes. I had hoped to place among the top five while preparing my speech.

As I listened to the first three candidates, I was deeply impressed. Their speeches were powerful, emotional, and delivered with near-native fluency. I was surprised by how advanced and impressive their speaking skills were. I was the sixth speaker. Perhaps it had been so long since I last addressed an audience, or perhaps it was the absence of my closest friends but standing alone in a foreign country in front of strangers was overwhelming. My hands trembled. When my name was announced, I feared I might not endure those five minutes on stage.

Still, I stood before hundreds of people. I bowed, held the microphone firmly, and began. My heart raced and sweat ran down my face and back. Gradually, the pressure eased. When I shared the example of the longest name in the world—from my country, the audience reacted with surprise and amusement. I realised how attentive they were and regained inner calm. Although I forgot one line, I finished my speech smoothly and expressively.

The remaining eight candidates were equally impressive. Their eloquence was such that, with eyes closed, one might mistake them for native speakers. It was the highest-level contest I had ever participated in. Each theme and presentation were unique, and every contestant spoke with confidence. I doubted whether I would receive a prize, but reassured myself that even without one, the experience was worthwhile. Most participants had lived in Japan for over three years, and the Chinese and Taiwanese contestants were especially strong in oral expression. Yet, standing among such talented competitors was an honor.

After a break that was supposed to last twenty minutes but stretched to fifty, results were announced. They began with six Encouragement Prizes. I thought I might be among them, but my name was not called. Two more awards followed, still not mine. A friend nudged me, whispering, “Congratulations!” I replied, “Stop joking. Congratulations to you instead!”

Finally, the Silver Prizes were announced. They first called my country, then my name. The applause and cheers overwhelmed me, and tears welled in my eyes. I had not expected to win a Silver Prize, given the competition’s level. One friend from my university won the Golden Prize, and the second Golden Prize went to a Vietnamese contestant.

Participating in such a high-level competition was a tremendous challenge. Every step—from manuscript preparation to standing on stage—pushed me beyond my comfort zone. Yet, when it was over, I felt immense pride. I had once again delivered a speech before a large audience, this time in the country whose language I had cherished for years.

Though I had been nervous, the audience remained unaware. Their attentive expressions and warm applause carried me through. Afterwards, my Japanese teachers praised my performance, saying I had done exceptionally well. In that moment, I realised every hour of preparation, every doubt, and every fear had been worthwhile. I had faced a formidable challenge, stood my ground, and expressed myself fully, a reminder that courage, practice, and determination can transform daunting experiences into triumphs. It is a memory I will treasure forever.

.

Randriamamonjisoa Sylvie Valencia is from Madagascar and is currently studying in Japan as a trainee student. She enjoys reading, writing, listening to music, and traveling to explore new cultures.

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

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

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Categories
Musings

What’s in a Name?

By Jun A. Alindogan… also known as Manuel A, Alindogan

Lines from Romeo and Juliet by William Shakespeare(1564-1616) From Public Domain

When I was in kindergarten, the only name I knew was Jun. So when my teacher called me by my full name, I didn’t respond at all.

Obviously, I was named after my father and am the second child in a brood of four. Many acquaintances actually mistake my name for Emmanuel. I don’t know why my grandparents named my father Manuel, but it might be attributed to common influences in the community, not necessarily based on a desired dream or a definite meaning. My grandfather was from Fujian, China, as were many other Chinese migrants to the Philippines. It is presently common for Filipino Chinese to have Filipino surnames, which could be traced back to the Spanish regime in the Philippines when conversion to Catholicism entailed getting a godparent to sponsor one’s last name.

Although my surname has its Tagalog root, which means alluring or captivating, my facial features are predominantly Chinese despite being just a quarter Chinese. According to my mom, I got my habit of heavy toothbrushing from my father. My dentist told me that I inherited my yellowish and strong teeth from my dad. According to stories, my grandmother, Isadora, was from Tondo, Manila, who I presume, had some Chinese roots too as her maiden name was Gubangco.

While teaching at a special speech school in Manila, I met a student from Capiz province whom I got to know better through some conversations on a bus heading to a southern suburb. She asked me about my middle name, which is Arnaldo, and mentioned that my roots might have a tendril from her province. She also noted that in addition to Roxas City, there is an Arnaldo City in the province. Similarly, there is a highway named Arnaldo in General Trias, Cavite province. However, our Arnaldo clan is from Bulacan province, so I am not sure if we have relatives who migrated to Capiz or if it is the other way around.

It is interesting to note that my grandfather had only one sibling. They shared two last names, which were Arnaldo Cruz. These names were not to be mistaken for middle and last names, as is the legal order of our names. From some information I received from my cousins, I discovered that my grandfather decided to only have one last name, so he adopted Arnaldo, while his brother took on Cruz. In Spanish, arnaldo means powerful as an eagle.

Our Arnaldo clan is large, as my mother had twelve siblings, with one dying shortly after birth. All of my uncles’ first names ended with the letter O, while two of my aunts shared the same last letter, A, in their first names as my mom. I do not have information about my grandfather’s brother and whether he had a large family as well. However, I do know that my mom and her siblings were close to their first cousins, who mostly lived in a village in Tondo, Manila.

One of their cousins worked in theatre, sharing the last name Arnaldo, for many years until his passing. My second cousin, whose maiden name is also Arnaldo, is a seasoned actress for television and movies. Another nephew who shares the same last name, Arnaldo, owns a boutique in Makati and is a fashion designer. His father was a village captain (Barangay Chairman) in Tondo. I am a freelance writer with a creative non-fiction portfolio. I do not know if talent is innate, but I believe it is a gift that needs to be consistently nourished and shared. Each family has its own unique talent, origin, and destination.

A former movie actress, who used to be known by her maiden name Arnaldo, has now become a nun and has turned her back on films. However, we are not related. She was also an environmentalist. Perhaps we are all connected in some way, but as time and tradition fade away, we cannot definitively identify these physiological and social elements.

When I moved to a residence uphill a few decades ago, the municipal mayor’s last name was Cuerpo. Residents claimed he was originally from Nueva Ecija, the province next to Bulacan. Recently, I discovered that two last names were common during our grandparents’ time. I learned about this during annual visits to our family tomb in Obando, my hometown. My grandmother had a brother whom we fondly called Lolo (grandfather) and was a good painter. I remember a porch at their house with a concrete wall painted with fish, shells, and other marine life. His name was Eliseo, but we knew him by his nickname Sayong. On our family tomb, his death marker shows his full name as Eliseo Cuerpo Cruz Enriquez. Does this mean that we are remotely related to the previous town mayor of my current residence? Her daughter recently started a political career and won as the number one councilor in our just-concluded national and local government elections. It would be great to have a conversation with her about her family origins. Cuerpo means body in Spanish.

In my first teaching job at a high school in my province in the late 80s, I had the opportunity, along with my colleagues, to visit the ancestral house of the then-municipal mayor, former mayor Tito Enriquez of Bulakan, Bulacan, on his birthday. His house reminded me of the Alindogan ancestral house, also known as Bahay na Bato (stone house), where the ground floor was used for firewood storage, free-range chicken, and other household items. I suspect that we may be related, as my grandmother was also from Bulacan, but from a different municipality, Baliwag. I recall attending a large family reunion of the Arnaldo-Enriquez clan in the same town during my childhood, which rarely occurs now since all of my mom’s siblings have passed away. In my first year of teaching, I was too timid to inquire or discuss my ancestry with the mayor. “Enriquez” means “son of Enrique” in Spanish. According to history, the Enriquez family of Bulakan, Bulacan, were prominent heroes in the Battle of San Rafael[1].

Not everyone has the opportunity to observe, identify, and understand family connections from the past and present, but it is always a good idea to remember where we come from. This can perhaps help us navigate our present and future destinations more clearly.

[1] Fought between the Spanish and the Filipinos in 1896

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Manuel A. Alindogan, Jr. or Jun A. Alindogan is the Academic Director of the Expanded Alternative Learning Program of Empowered East, a Rizal-province based NGO in the Philippines and is also the founder of Speechsmart Online that specializes in English test preparation courses. He is a freelance writer and a member of the Freelance Writers’ Guild of the Philippines (FWGP).

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

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Categories
Stories

The Sixth Man

By C. J. Anderson-Wu

Lin Yuan-Kai strode past the basketball courts, flanked by two prison officers, when a basketball suddenly flew toward him, striking his left hip. Though unhurt, the impact startled him. Laughter erupted from the players on the court—it was no accident.

Without hesitation, he picked up the ball and gestured his intent to join them. The officers didn’t interfere. The inmates, momentarily caught off guard, watched as he lined up a shot. He missed, but his confidence and performance impressed them.

For the next seven minutes, they played. Two inmates stepped forward as his teammates for a mano a mano match. Together, they seized victory, defeating their opponents 12 to 8. When the game ended, the officers resumed their duty, escorting Lin Yuan-Kai away, as if nothing had happened.

The sun hung mercilessly overhead, its heat absorbed and magnified by the endless concrete walls stretching in every direction. The prison yard of cracked pavement and sun-bleached barriers offered little relief. The air shimmered above the surface, thick with dust and the scent of stone baking in the heat. A few trees, sparse and struggling, clung to life along the far edge of the yard, their thin, brittle leaves barely moving in the stagnant air. The little tree shades were claimed by the few inmates lucky enough to lean against their trunks, eyes squinted against the glare. 

Most others had no such luxury. They paced in the open, sweat slicking their skin. Conversations were short and clipped, words drowned out by the hum of cicadas whining from somewhere beyond the towering perimeter walls. The walls themselves, reinforced with layers of thick concrete, absorbed the heat like a furnace, turning corridors into suffocating tunnels of stifling air. 

Two years ago, Lin Yuan-Kai was commissioned by the Archives Bureau to conduct the analysis of political archives and the gaps left behind after multiple rounds of legal document collection. The task was immense, and many researchers had approached it by pinpointing missing records and overlooked events. However, that method lacked structure and rarely led to meaningful conclusions.

Given the limited timeframe, Lin Yuan-Kai devised an approach that combined institutional records, yearbooks, and interdepartmental meeting minutes to identify relevant agencies involved in political documentation. Not every agency maintained comprehensive records, and many yearbooks only covered relatively recent years, which complicated the search. Another method involved a quantitative breakdown of archival cases and items.

With these comparisons and insights gained from studying archives and conducting interviews, Lin Yuan-Kai suspected that there were unfound prison archives that might have been hidden, abandoned, or destroyed. Traditionally, archives had been collected by searching institutional catalogs through keyword and classification code queries. But that process had two major flaws—some documents were not indexed due to oversight, and institutional catalogs were often incomplete or poorly organised. The true scope of political archives lay not only in recorded files but also in the unindexed stacks of storage, filled with materials that had never been officially recognized as archives.

Determining which institutional catalogs to consult was another challenge. For instance, searching for prison records during martial law meant looking beyond the former Garrison Command and into its subordinate and sub-subordinate agencies that had been dismissed after the abolishment of martial law. Despite the obstacles, direct access to storage rooms was the most effective solution. That required perfect timing, coordination, and support from the right people. Fortunately, the Archives Bureau’s careful planning made it possible, allowing as much as possible access to the storage rooms where records had long been buried. Several times, young staff members had initially claimed that certain archives did not exist, only to uncover them once inside.

It was a rare opportunity, shaped by luck and determination, and it offered a glimpse into the missing history hidden in forgotten shelves.

Nevertheless, bureaucracy was a major obstacle of Lin Yuan-Kai’s mission. Authorities were never eager to be scrutinized, in the past as well as at the present. As he arrived at the former Alapawan prison, now a correctional institute, Lin Yuan-Kai felt the old walls, though renovated, still carried the weight of their history. Inside the building, the scent of disinfectant and old settings filled the air as he approached the front desk. A stern clerk barely glanced up from his files when Lin Yuan-Kai introduced himself and explained his purpose, citing his authorization letter from the Archives Bureau. The clerk took his paper, skimmed it for a brief moment, then sighed.

“The records you’re looking for don’t exist.”

Lin Yuan-Kai had anticipated resistance. Bureaucracy had a way of stalling progress, and Alapawan’s past was no exception. He tried to reason with the clerk. “These events happened only fifty years ago. Surely there are still some transcripts or reports? Can I enter your archive room and look for myself?”

Half a century ago, political prisoners in Alapawan attempted to seize weapons and ammunition from the prison guards, hoping to break free and ignite a large-scale revolt across the island—ultimately aiming to establish the Republic of Taiwan. But they failed.

Following the prison break, a Joint Command was formed, consisting of the Garrison Command, an army corps, and the police force, tasked with tracking down the fugitives. Within days, five chief conspirators were captured, and within months, these rebels previously imprisoned for separatism, disrupting social harmony, or sympathizing with communists were sentenced to death. This time, the charges were far graver: instigation of social disorder, treason, and espionage.

This chapter of the insurgence had been thoroughly investigated and studied. Lin Yuan-Kai had pored over nearly all available historical materials, including the official reports on its suppression and subsequent rehabilitation. To him, their plan had always seemed doomed from the start—too few participants, none of whom had ever been trained in combat, armed or unarmed.

Even if many sympathized with their idealism, organizing them into a unified force, let alone securing enough supplies to sustain an uprising, was nearly impossible.

What pressed on Lin Yuan-Kai’s mind, however, was not how they had failed—but what followed. How many more were purged in the aftermath?

Determined, he waited for the clerk’s response.

The man’s lips pressed into a thin line. “You’ll need an official request submitted through proper channels. A paper from the Archives Bureau can’t order us to upheaval our archive.”

Upheaval, Lin Yuan-Kai thought, that’s how they saw a search of the archive, it means the documentation must be in very bad condition. “Is there anyone I can speak to in person? Former officers, anyone who might have firsthand knowledge?”

The clerk shrugged.

“What about inmate logs? Medical reports?”

The man hesitated. “Accessing them requires approval from the warden’s office. But the documents don’t include materials from fifty years ago.”

Lin Yuan-Kai saw his chance. “Let me speak to the warden, please.”

After several more rounds of procedural explanations and lingering doubt from the clerk, Lin Yuan-Kai was finally escorted to the warden’s office. Warden Liu, an aging man with years of institutional experience behind him, sat at a desk cluttered with paperwork. His eyes held neither warmth nor hostility, just the weariness of a man accustomed to endless trivial administrative tasks.

“I understand you’re seeking records on the insurgents,” Liu said, leaning back in his chair. “Officially, we have no ties to the former Alapawan prison, and our institute does not comment on past political events.”

Lin Yuan-Kai sat forward. “I’m not here to stir controversy, only to understand what happened. The prisoners’ perspective, the conditions, their treatment during the conflict, those details are crucial to preserving history.”

What he withheld was the conversation with a relative of one of the cellmates. She had approached him upon learning about the Alapawan prison project.

“Dr. Lin, my granduncle disappeared after the prison insurgence, after the sentencing and execution of the five chief conspirators. We never found out why or what happened. There is no governmental paper detailing his release, or his death.”

The young woman, Hsiao Yi-Chun, retrieved a worn photograph: a man in a white shirt, his hair neatly trimmed in a business cut. “This is the only photo we have of our granduncle.”

Lin Yuan-Kai, who had spent years studying the White Terror, had seen countless images of its victims. Each one struck him deeply. In the faded photograph, the man’s dark eyes stared back at him—he was likely around his own age.

What would happen to his own family if he were to vanish?

Carefully, Lin Yuan-Kai wrote down the man’s name, his charge, the year he was sent to Alapawan prison, and snapped a picture of the worn portrait with his smartphone.

After their meeting, Lin Yuan-Kai tried to edit the portrait with his phone—unblurring it, brightening it a little, strengthening the contrast 20%, and testing almost all special effects. But, at last, he saved the original without keeping any edited image. Hsiao Yi-Chun said they were told that her granduncle was the “sixth man”, but no one knew what it meant. 

Standing in the warden’s office, Lin Yuan-Kai wondered if there was any clue that could lead him to the “sixth man”. The air was thick with the scent of stale paper and old ink, the kind that lingered on documents left untouched for years.

A single overhead lamp flickered, casting erratic shadows over the cluttered desk, its surface scarred by decades of use. Forgotten files lay in disarray, stacked haphazardly, their edges curling from time and neglect. The blinds were drawn, shutting out daylight, trapping the room in a suffocating stillness.

Officer Liu studied Lin Yuan-Kai for a long moment. Then, instead of responding, he rose from his chair and crossed the room to an old, rusted cabinet. With a quiet click, he unlocked a drawer and pulled out a worn box of folders.

“These are the only personnel notes from that time, kept by a former officer,” Liu said. “Unofficial and very incomplete, but if you want insight, this might be your best chance.”

Lin Yuan-Kai wiped the dust from his sleeves as he leaned over the crate, its brittle edges crumbling under his fingers. The box, long forgotten in the corner of the archive, promised secrets. But so far, it had yielded nothing but empty envelopes, rusted paper clips, and a cracked ceramic cup with faded initials no one could recognize.

Lin Yuan-Kai stood by the desk, flipping through the box’s contents with growing frustration. Bent clips, drawing pins, a hardened eraser, outdated requisition forms, a dust-coated key, each item more useless than the last. But the warden said nothing. He sat slumped in his chair, fingers laced together, watching the archivist with weary indifference. His gaze held neither curiosity nor concern, just the detached patience of a man accustomed to fruitless searches. The dim light caught in the deep lines of his face, revealing decades of service worn into his skin.

Lin Yuan-Kai kept searching, brushing aside brittle folders until his fingers found something different—a single slip of paper, folded with deliberate care. Slowly, he unfolded it, scanning its brief message.

“Documents regarding Deng Tse-Shan must be burned before May, together with this note.”

Obviously, it was a secret order but was not obeyed. The recipient had neither destroyed the note nor, perhaps, the documents it referenced.

Lin Yuan-Kai’s pulse quickened. He scanned the note again, absorbing its implications. If the files had been moved rather than burned, then someone had deemed them worth preserving, just not in the way history had dictated. His grip tightened. He glanced at the warden, searching for any reaction. None came. Silently, Lin Yuan-Kai tucked the paper into his pocket.

Back at the AirBnB, Lin Yuan-Kai let the cold shower wash away both the sweat and the lingering excitement. He reminded himself that he might not find anything beyond the note.

Later, in the shared living room, he settled into a chair, sipping the icy beer he had stored in the fridge earlier.

A westerner with a ponytail walked in. Seeing Lin Yuan-Kai, he asked politely, “Are you Dr. Lin Yuan-Kai?”

“Yes, I am,” Lin Yuan-Kai replied, surprised. How did a foreigner know him?

The man extended his hand. “I’m Dr. Morris. They told me you’re an archive expert.”

Lin Yuan-Kai shook his hand. In this isolated place, any outsider stood out, especially one visiting the prison, the largest institution in the region.

He gestured toward the beer. “Want one?”

They moved to a high table with their beers. Dr. Morris, an American sinologist, studied the inscriptions on headstones to trace the tempo-spatial patterns of migration to Taiwan from different regions of the world.

“They told me there are many headstones that might be of interest, so I came to see for myself,” he said. “I walked around and found graves with inscriptions suggesting that people from diverse backgrounds lived here from the late nineteenth to the early twentieth century. Some came from China, some from Southeast Asia, others from Taiwan’s west coast, and some relocated from the mountains to farm.” Lin Yuan-Kai was amazed that one could re-establish such a history through headstones.

Dr. Morris continued, “I copied down some of the names carved into the stones, at least the ones still legible. Some graves bear only a name, with no other details. Tomorrow, I am going to check out the old village office, hoping some documents have survived. The neighbourhood chief, Mr. Huang, agreed to take me.”

“What is in the village office?”

“They said the office kept tons of unattended documents, and I might find some matching the names on the headstones.”

“Can I go with you?” Lin Yuan-Kai asked, as an archive expert, the prospect of an unknown collection set his pulse racing.

“Of course, that’s what I intend to do.”

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Around 7 o’clock next morning, they met in front of the dilapidated village office, and Mr. Huang brought a key to carefully open the door. Lin Yuan-Kai thought it was just a gesture, for the door was so unhinged, anyone could just kick it open.

The archive room was in the deepest side of the building, lying in stillness, untouched and forgotten. As the pale morning rays filtered through its dust-streaked high windows, shadows stretched long across the floor, tracing the outlines of scattered folders and crumbling stacks of paper that had surrendered to time.

Metal filing cabinets, their surfaces pockmarked with rust, stood in rows like sentinels guarding history’s remnants. Some drawers hung open, revealing brittle documents curled at the edges, their ink faded. The air smelled of damp paper and aged furniture, memories soaked into the very walls, lingering long after the last searcher had departed.

A single overhead light flickered weakly, its bulb on the verge of surrender. In the corner, a toppled chair lay beside a desk strewn with yellowed index cards, each inscribed in careful, long-forgotten handwriting. The room exuded a quiet decay—a blend of dust, brittle paper, and the faint musk of fraying linen threads that once bound volumes now crumbling with age. The air carried a musty dampness, heavy from years without ventilation, tinged with the metallic trace of ink that had long since bled into the paper’s grain.

They stood uncertainly, unsure where to begin. Then, a sharp shriek from a bird outside the window cut through the silence, startling them. A single leaf fluttered in through the broken screen and landed atop a half-open drawer. Lin Yuan-Kai took it as a sign, so he would start there.

Dr. Morris unfolded the papers where he had recorded names over the past few days, studying them as he tried to decipher the document arrangement. The records were categorized roughly by the number of strokes in the characters of family names: Wong, with four strokes, was placed first; Wu, with seven, followed after; and Lin, with eight, came next in the sequence.

While Dr. Morris remained buried in the worn-out documents, Lin Yuan-Kai turned his attention to the files of surnames with the most strokes. He examined those for Yen but found little of note, only a handful of records for the name. The files of Tsai were similar.

The documentation was inconsistent; some individuals had more detailed records, including birthplaces, occupations, marriages, and even death dates, while others had nothing beyond a name. Women, in particular, were often documented solely in relation to their husbands—identified, for instance, as Madam Tsai when married, and again only when widowed.

Lin Yuan-Kai thought of Hsiao Yi-Chun’s granduncle as he sifted through the files under the Hsiao surname. Unsurprisingly, he found nothing; the man had disappeared in 1970, while these records dated back only to the late 19th century through the mid-20th century.

Still, experience had taught him that archives always held something—hidden traces, faint echoes of the past, as if the ghosts of those denied closure lingered, guiding his search.

Political prisoners of that era were often in their twenties or thirties. If some had been locals born in the 1930s or 1940s, their names might still be buried in these files.

He retrieved the note he had secretly pocketed the day before—Deng Tse-Shan, the man the authorities had tried to erase.

At first, the documents of the Deng families revealed nothing. But as Lin Yuan-Kai scanned names that might be connected, Dr. Morris unfolded his own notes and pointed to an entry—a name containing Deng and Shan, though the middle character was unrecognisable

“Could they be the same person?”

“Very likely,” Lin Yuan-Kai said, leaning in. “Where did you find this name?”

“In the mass grave. He might be the ‘sixth man.’”

Sixth man. It was the second time Lin Yuan-Kai had heard that phrase.

Dr. Morris explained that, according to Prof. Jiang Ming-Shun, after the five chief conspirators for Taiwan’s independence were arrested and sentenced to death, the national leader Chiang Kai-Shek remained convinced that a sixth man had played a role in the prison break and ordered that he be found at all costs.

No one knew how Chiang had obtained this information, given that he lived and governed from Taipei, far from the prison in Taitung. But his word carried unquestioned authority. His judgment was treated as truth, and his directive was followed without hesitation.

The result was a wave of arrests and executions carried out with little to no evidence, culminating in the mass grave near the prison.

“So, there were more than one ‘sixth man’?”

“Based on what we counted in the mass grave, there were likely eight to twelve. Some mounds might not be graves at all, and others may have disappeared over time, lost to floods or landslides.”

Lin Yuan-Kai took over Dr. Morris’s notes, searching for Hsiao Yi-Chun’s granduncle. One name shared a matching character, but it wasn’t enough to confirm whether it was the same man, or if Hsiao Yi-Chun’s granduncle was among the “sixth man.”

A clearer picture has begun to emerge beyond the well-studied prison insurgence. In addition to the five chief conspirators, eight to twelve other men were accused of being accomplices and executed on the spot—without trial, without due process. The scale of this slaughter exceeded even that of the major trials. Each of these men—who may or may not have been involved in the uprising, who may or may not have supported Taiwanese independence, who may or may not have identified as Chinese or Taiwanese—was killed as the “sixth man”.

To their families, they simply vanished. To history, they became little more than unmarked remains, whose existence were left to be debated as part of Taiwan’s sovereignty decades later. 


C. J. ANDERSON-WU (吳介禎) is a Taiwanese writer who has published fiction collections about Taiwan’s military dictatorship (1949–1987), known as White Terror: Impossible to Swallow (2017) and The Surveillance (2021). Her third book Endangered Youth—Taiwan, Hong Kong, Ukraine has been launched in April 2025. Her works have been shortlisted for a number of international literary awards, including the International Human Rights Art Festival and the 2024 Flying Island Poetry Manuscript Competition. She also won the Strands Lit International Flash Fiction Competition, the Invisible City Blurred Genre Literature Competition, and the Wordweavers Literature Contest.

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

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

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Categories
Review

Proclamation for the Future

Book Review by Bhaskar Parichha

Title: Raisina Chronicles: India’s Global Public Square 

Author: S. Jaishankar & Samir Saran

Publisher: Rupa Publications

Raisina Chronicles: India’s Global Public Square by  S. Jaishankar and Samir Saran commemorates a decade of the Raisina Dialogue, India’s flagship geopolitical and geo-economics conference. The book reflects on the journey of the Raisina Dialogue and its impact on global discourse. It brings together contributions from leaders, thinkers, and diplomats, scholars, and policymakers worldwide, offering insights into addressing global challenges through collaboration and dialogue.

S. Jaishankar has been India’s External Affairs Minister since May 2019 and represents Gujarat in the Rajya Sabha. He was the Foreign Secretary from 2015 to 2018 and has held ambassadorial roles in the U.S., China, and the Czech Republic, as well as High Commissioner to Singapore. He authored notable books like The India Way: Strategies for an Uncertain World and Why Bharat Matters. Samir Saran is the President of the Observer Research Foundation (ORF), a leading Indian policy think tank. He has enhanced ORF’s influence in the U.S. and the Middle East and provides strategic guidance at the board level. Saran curates the Raisina Dialogue, co-chairs the World Economic Forum’s Global Future Council on Geopolitics, and serves on the Board of Governors of The East West Centre in the US. He has written five books, edited key monographs and journals, and contributed to numerous academic papers and essays, appearing in both Indian and international media.

The book brings together voices from across the world—of leaders and thinkers reflecting on the Raisina Dialogue’s impact on how we may navigate global challenges and create solutions that work. Putting India at the forefront of leading the change, the effect of these Dialogues is felt across policies and projections.

The editors emphasise that diversity, dissent, discord, and divergence of opinion make for the necessary ingredients for a sustainable future, shaped and owned by all. Ten years since its inception, the Raisina Dialogue has become the paramount platform for bringing together cultures, peoples and opinions. It is now India’s flagship geopolitical and geo-economics conference and has truly become a global public square—located in New Delhi, incubated by the world.

It emphasises the importance of diversity in thought, approaches, beliefs, and politics. It highlights how pluralism and heterogeneity contribute to resilience and societal evolution. Raisina Dialogue serves as a platform for inclusive participation, welcoming voices from underrepresented geographies and institutions.

While it showcases India’s emergence as a global leader in addressing development challenges and fostering international cooperation, it reflects the philosophy of Vasudhaiva Kutumbakam (the world is one family) and its efforts to harmonise local solutions with global needs.

Through initiatives like the G20 Presidency, India has shared transformative models such as digital public infrastructure (e.g., India Stack), offering templates for financial inclusion and tech-enabled development globally.

Alongside the carefully organised discussions, Raisina Chronicles examines the evolution of the Dialogue and presents its audience with a comprehensive volume that offers deep insights and an unwavering optimism for achieving shared solutions to worldwide issues.

As the globe approaches significant structural and historical transformations, the core aspiration of this work is to ensure that the voices of the populace are prioritised in global politics and policymaking, echoing through influential circles and reaching the broader community. For leaders to effect change, it is essential for society to unite and take a decisive step forward in the right direction.

Raisina Dialogue is also portrayed as a crucial venue for bridging divides in a fractured world. It fosters open discussions among diverse stakeholders—diplomats, scholars, business leaders, civil society members—to discover shared futures and solutions. The book underscores the importance of dialogue over polemics and inclusivity over exclusivity in shaping global policies.

Contributions from high profile global leaders such as Kyriakos Mitsotakis (Prime Minister of Greece), Mette Frederiksen (Prime Minister of Denmark), Penny Wong (Australian Foreign Minister) and others enrich the book with perspectives on international cooperation, climate goals, defence partnerships, and multilateralism.

The book serves as both a retrospective of the Raisina Dialogue’s achievements over ten years and a forward-looking guide for navigating global challenges. It positions India at the heart of global conversations, highlighting its role in fostering equitable dialogue and creating solutions that resonate across borders.

This volume is not just a collection of essays but also an intellectual testament to the transformative power of dialogue in shaping a sustainable future for humanity.

Bhaskar Parichha is a journalist and author of Cyclones in Odisha: Landfall, Wreckage and Resilience, Unbiased, No Strings Attached: Writings on Odisha and Biju Patnaik – A Political Biography. He lives in Bhubaneswar and writes bilingually. Besides writing for newspapers, he also reviews books on various media platforms.

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

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

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Categories
Interview

Folklore, Fiction, Ghosts and Grammar

Storytelling is central to the life and work of Malaysian author, editor and teacher, Daphne Lee. Keith Lyons finds out what keeps her up at night.

When I1 first met Daphne Lee in person, in a Chinese Buddhist cafe in Christchurch, New Zealand, on a summery day. I was struck by her curiosity. And I came away impressed, not just by how she delights in hearing ghost stories, myths, supernatural tales, and folklore but how she makes connections to the universality of storytelling, and what lies beneath.

Daphne Lee

As well as being a collector and curator of stories, she’s a writer, a creative writing teacher, and an editor—since 2009 she’s been consulting editor at Scholastic Asia.  She’s been active in supporting the work of writers and illustrators of children’s and young adult literature with Asian content. Daphne curated and edited Malaysian Tales: Retold & Remixed (ZI Publications) in 2011 and Remang: An Anthology of Ghostly Tales (Terrer Books) in 2018, while Bright Landscapes, Daphne’s first collection of short stories, was published in 2019. She’s working on a new short story collection, and her first novel, which she is currently revising while in New Zealand on a writing retreat, far from the streets of Kuala Lumpur and her Roman Catholic school upbringing.You can find out more about the multi-talented Daphne at her website https://daphnelee.org/.

Interview with Keith Lyons

What inspired you to create Remang: An Anthology of Ghostly Tales?

Malaysians love ghost stories. We would rather any misfortune or unusual occurrence be caused by a spirit or other supernatural phenomena than try to figure out a logical reason. Having said that, I don’t believe in ghosts, but I do enjoy ghost stories. I thought it would be fun to edit a collection of these, but I was wrong …  

How do you approach writing and curating ghost stories? What elements do you feel make a truly eerie and memorable tale?

I prefer a story to suggest a mood and to be atmospherically or suggestively spooky than to be full of gory and blood-curdling details. I like the sort of ghost stories that are frightening only if you read between the lines or that seem unremarkable at first, but months later, you suddenly realise what it all means.

Your work often draws from Asian folklore and supernatural beliefs. Are there any particular myths or legends that have influenced your storytelling?

Nothing in particular, but I have heard the same stories all my life and with surprisingly few variations and differences. I enjoy retelling the old tales or building on elements in them. Hopefully, I make a completely new story, but with recognisable features because I like reading stories in which there are some familiar details.  

Do you have a personal ghost story or supernatural experience that shaped your interest in this genre?

My family lived in a haunted house in my hometown (Segamat in Johor, the peninsula’s southern-most state) and we experienced things like lights going on and off, footsteps, odd, unexplained sounds, and so on. I can’t remember much, but I don’t think any of us ever felt threatened during the eight years we lived there. If there were spirits, they were not malevolent. My interest in the supernatural was probably more shaped by the films I watched as a child, including The Exorcist and the Hammer House of Horror — Dracula films starring Christopher Lee.

As an editor, what do you look for in a compelling ghost story?

The problem with the ghost stories we tell one another is that they are usually just anecdotal fragments. I look for fully-formed stories with well-developed characters—the ghostly element might even seem merely incidental to the plot yet be significant enough to make an impression. It should haunt you a long time after you’ve stopped reading.

How do you balance creative freedom with maintaining a strong thematic or narrative structure in an anthology?

I’ve curated two anthologies—one of ghost stories and the other of retellings of folktales, myths and legends. For both the brief was quite open and I welcomed a variety of styles and voices.

What are some of the challenges you face when working with authors, particularly in speculative fiction and folklore-based stories?

I find that when it’s an open call, it can be challenging to gather enough suitable stories for an anthology. Once you’ve made the selection, the editing process is usually long and laborious, with more back and forth than the deadline allows. It’s a much more straightforward process when experienced authors are invited to contribute to an anthology. With the authors published by my day-job (at Scholastic Asia), the major challenge is when the author is too precious about what they’ve created and is adamant about retaining something that doesn’t work or refuses to/is unable to develop a half-formed idea. Fortunately, that has rarely been the case. It’s imperative that authors trust their editors and, thankfully, I’ve had a good relationship with most of the writers with whom I’ve worked.

You’ve been deeply involved in the Malaysian publishing scene. How has the landscape for local horror and supernatural fiction evolved over the years?

I’m not directly involved in the scene as most of my work as an editor is with an American publishing house, albeit its Asian imprint. However, I am a reader of locally published books and do read some supernatural fiction written in the Malay language. When I was a teenager, I was a fan of a series of books with the series title Bercakap Dengan Jin (Talking with a Jinn)—they were dark tales that featured a witch doctor, set in rural Malaysia, with lurid covers and badly designed interior pages. The production value of horror fiction has improved, but the stories that are most popular are still the ones we are familiar with, especially about the ghosts that haunt every school and hospital in the country. They are hastily written and barely edited, with high print runs—horror sells, second only to romance novels.

How important is it for Malaysian and Asian supernatural stories to be represented in the broader literary world?

The world needs to realise that there is more to Asia than just what the West is showing it. Right now, a handful of houses controls what most of us are exposed to and end up reading. Even if Asian fiction is getting on the shelves, it’s only what these publishing houses have decided is worthy. In Asia, especially those countries that were colonised, readers are still stuck with the idea that books out of the UK and the US are better than those published locally. In Malaysia, we have some authors who have ‘made it’ in the West—people like Tan Twan Eng, Tash Aw, Preeta Samarasan and Zen Cho. They are excellent writers, but I don’t know if many Malaysians would pay attention to their work if they were published by Malaysian houses. Unfortunately, we don’t appear to be very discerning readers. Penguin Random House SEA, which runs out of Singapore and is riding on the Penguin brand, fails to offer sufficient editorial support to its authors and seems to be prioritising marketability and quantity over quality. Readers buy the books because Penguin is supposed to equal quality. Writers sign contracts with the house because they recognise PRH as a popular brand with a great reputation. They complain about the poor editing but choose to stay with the company. This is a kind of horror story too!

Do you think traditional ghost stories still resonate with modern readers? How do you adapt them to contemporary audiences?

I think so. I think part of the attraction of ghost stories is that people like to be scared as long as they can also feel safe while feeling terrified. Traditional ghost stories are the perfect comfort reads. They are thrilling yet familiar. You know what’s coming—all the scary bits, but there’s usually a happy ending too, when the ghosts are put to rest and the humans go back to their boring lives.

Many Western readers are familiar with ghosts like the vengeful spirit or the haunted house trope. What uniquely Malaysian or Asian ghostly elements do you wish more people knew about?

The Asian ghosts most familiar to Western readers are probably the Japanese yokai. Once again, there is a degree of gatekeeping going on. A Malaysian author I know was looking for a lit agent and was told that although her writing was good, her stories were ‘too South-east Asian’. What does that even mean? Western publishers and agents underestimate the ability of readers to relate to subjects unfamiliar, especially when they originate in South-east Asia. Often you hear that a publisher or agent already has a South-east Asian on their list and does not have room for more. Yet, there are officially eleven countries that make up the region. They are not interchangeable, and do not share a common language, history or culture. Malaysia has many types of ghosts and they each reflect the various beliefs and attitudes Malaysians have towards life and all its big and petty questions. To know these spirits is to know the fears and anxieties of the common Malaysian.

You’re planning an online archive of Malaysian folktales. Could you share more about this project and why it’s important to preserve these stories?

I was recently on a panel about folktales with two other Malaysian authors who write books that draw on folktales for inspiration and one of them said that the folktales that stick around are the ones that mean something to the community. This may have been true in the past when folktales were shared orally. These days, the ones that survive are those that get included in collections or are retold and reimagined into films etc. The same ones get recycled time and time again, probably because they are the most dramatic or sentimental. Collecting as many folktales as possible and storing them online gives them all a fair chance of surviving. What may be insignificant to one generation, may resonate for another. The main thing is to let each generation decide, and for the stories to be available and accessible.

Bright Landscapes was your first personal collection of short stories. How did that experience differ from curating Remang?

For Bright Landscapes I had only myself with whom to argue and disagree. My editor and I were, fortunately, on the same wavelength, but she really helped me improve on the quality of the stories. I wouldn’t undertake another project like Remang unless more time and more resources were available.

Can you share any details about your upcoming novel? What themes or ideas are you exploring?

During the pandemic I completed a novel but on reading it, I realised how rubbish it was. It’s very close to my heart, but I think it’s not quite the right time for a rewrite. It needs to ‘cook’ more, in my subconscious. That novel is set in a world where gods and humans live side-by-side, during a time of religious reform. The protagonists are a priest and a deity, and the story deals with questions of friendship, integrity, religious belief, and faith. I have a second novel that I am currently working on—a coming-of-age story set in a convent school in a small Malaysian town in the 1980s. It also explores questions of friendship and faith. I attended two Convent schools from age five to seventeen, and I was raised Roman Catholic. I did think of becoming a nun when I was in my early teens, like the protagonist of my novel, but I have been an atheist since my early twenties, although I am now probably more agnostic than anything. Religious belief and faith are subjects fascinating to me.

As a creative writing teacher, what advice would you give to aspiring writers interested in supernatural fiction?

The same advice I would give any aspiring writer: Read widely and voraciously. And write every day, about anything and everything.

If you could collaborate with any author—living or deceased—on a ghost story, who would it be and why?

I don’t want to collaborate with anyone, but I would like to have a conversation with Elizabeth Bowen about the handful of ghost stories she published. They are my favourites—quiet, mysterious, melancholy, sardonic. I have questions about them that still keep me up at night, decades after I first read them.

  1. Keith Lyons ↩︎

Keith Lyons (keithlyons.net) is an award-winning writer and creative writing mentor originally from New Zealand who has spent a quarter of his existence living and working in Asia including southwest China, Myanmar and Bali. His Venn diagram of happiness features the aroma of freshly-roasted coffee, the negative ions of the natural world including moving water, and connecting with others in meaningful ways. A Contributing Editor on Borderless Journal’s Editorial Board, his work has appeared in Borderless since its early days, and his writing featured in the anthology Monalisa No Longer Smiles.

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

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

Click here to access Monalisa No Longer Smiles on Kindle Amazon International

Categories
Greetings

Happy Birthday Borderless

Borderless Journal started on March, 14, 2020. When the mayhem of the pandemic had just set in, we started as a daily with half-a-dozen posts. Having built a small core of writings by July, 2020, we swung to become a monthly. And we still continue to waft and grow…

Art by Sohana Manzoor

We like to imagine ourselves as floating on clouds and therefore of the whole universe. Our team members are from multiple geographies and we request not to be tied down to a single, confined, bordered land. We would welcome aliens if they submitted to us from another galaxy…

On our Fifth Anniversary, we have collected celebratory greetings from writers and readers stretched across the world who share their experience of the journal with you and offer suggestions for the future. We conclude with words from some of the team, including my own observations on being part of this journey.

Aruna Chakravarti

Heartiest congratulations to Borderless on the occasion of its fifth anniversary! Borderless, an international journal, has the distinction of carrying contributions from many eminent writers from around the world. From its initiation in 2020, it has moved from strength to strength under the sensitive and skillful steering of its team. Today it is considered one of the finest journals of its kind. I feel privileged to have been associated with Borderless from its very inception and have contributed substantially to it. I wish to thank the team for including my work in their distinguished journal. May Borderless move meaningfully towards the future and rise to greater and greater heights! I wish it every success.

Professor Fakrul Alam

Five years ago, when Borderless set out on its literary voyage, who would have imagined the length and breadth of its imaginative crossings in this span of time? The evidence, however, is digitally there for any reader who has seen at least some of its issues. Creative writing spanning all genres, vivid illustrations, instant links giving resolute readers the option to track a contributor’s creative voyaging—here is boundless space always opening up for those seeking writing of considerable variety as well as originality. The best part here is that unlike name-brand journals, which will entice readers with limited access and then restrict their spaces unless you subscribe to them, all of Borderless is still accessible for us even though it has attracted a wide readership in five years. I certainly hope it will stay that way.

And what lies ahead for Borderless? Surely, more opportunities for the creative to articulate their deepest thoughts and feelings in virtual and seemingly infinite space, and innumerable avenues for readers to access easily. And let us hope, in the years to come Borderless will extend itself to newer frontiers of writing and will continue to keep giving space to new as well as emerging writers from our parts of the world.

May the team of Borderless, continue to live up to their claim that “there are no boundaries to human imagination and thought!”

Radha Chakravarty

Since its inception, Borderless Journal has remained true to its name, offering a vital literary space for writers, artists and scholars from around the world to engage in creative dialogue about their shared vision of a world without borders. Congratulations Borderless, and may your dream of global harmony continue to inspire.

Somdatta Mandal

According to the famous Chicana academic and theorist Gloria Anzaldua, the Borderlands are physically present wherever two or more cultures edge each other, where peopIe of different races occupy the same territory, where under, lower, middle and upper classes touch, where the space between two individuals shrinks with intimacy. Hatred, anger and exploitation are the prominent features of this landscape. There, at the juncture of cultures, languages cross-pollinate and are revitalized; they die and are born. Borders are set up to define the places that are safe and unsafe, to distinguish us from them. A border is a dividing line, a narrow strip along a steep edge. A borderland is a vague and undetermined place created by the emotional residue of an unnatural boundary. It is in a constant state of transition. The prohibited and forbidden are its inhabitants.

About five years ago, when a new online journal aptly called Borderless Journal was launched, these ideas which we had been teaching for so long were simply no longer applicable. Doing away with differences, with limits, it became a suitable platform where disparate cultures met, where people from all disciplines could express their views through different genres, be it poetry, translation, reviews, scholarly articles, creative writing and so on. Many new writers from different parts of the world became regular contributors to this unique experimentation with ‘borderlessness’ and its immense possibilities are very apt in this present global context where social media has already changed many earlier notions of scholarship, journalism, and creativity.

Jared Carter

In its first five years Borderless has become an important witness for international peace and understanding. It has encouraged submissions from writers in English based in many different countries, and has offered significant works translated from a wide range of national literatures. Its pages have featured writers based in India, Pakistan, China, Taiwan, Japan, South Korea, Australia, the UK, and the US. In the future, given the current level of world turmoil, Borderless might well consider looking more closely toward Africa and the Middle East. As the magazine continues to promote writing focused on international peace and freedom, new horizons beckon.

Teresa Rehman

The best part of this journal is that it is seamless and knows no margins or fringes. It is truly global as it has cut across geographical borders and has sculpted a novel literary genre called the ‘borderless’. It has climbed the mountains of Nepal, composed songs on the Brahmaputra in Assam, explored the hidden kingdom of Bhutan, walked on the streets of Dhaka, explored the wreckage of cyclones in Odisha, been on a cycling adventure from Malaysia to Kashmir, explored a scenic village in the Indo-China border, taken readers on a journey of making a Japanese-Malayalam dictionary, gave a first-hand account of the war in Bosnia-Herzegovina and described the syncretic culture of Bengal through its folk music and oral traditions. I hope it continues telling the untold and unchartered stories across mountains, oceans and forests.

Kirpal Singh

In a world increasingly tending towards misunderstandings across borders, this wholesome journal provides a healthy space both for diverse as well as unifying visions of our humanity. As we celebrate five distinguished years of Borderless Journal, we also look forward to another five years of such to ensure the underlying vision remains viable and visible as well as authentic and accurate.

My heartfelt Congratulations to all associated with this delightful and impressive enterprise!

Asad Latif

The proliferation of ethnic geographies of identity — Muslim/Arab, Hindu/Indian, Christian/Western, and so on — represents a threat to anything that might be called universal history. The separation and parcelling out of identities, as if they are pre-ordained, goes against the very idea (proclaimed by Edward Said) that, just as men and women create their own history, they can recreate it. Borders within the mind reflect borders outside it. Both borders resist the recreation of history. While physical borders are necessary, mental borders are not. This journal does an admirable job in erasing borders of the mind. Long may it continue to do so.  

Anuradha Kumar

I have been one of Borderless’ many readers ever since its first issue appeared five years ago. Like many others, I look forward with great anticipation to every issue, complete with stories, , reviews, poems, translations, complemented with interesting artwork. 

Borderless has truly lived up to its name. Within its portal, people, regardless of borders, but bound by common love for literature, and the world’s heritage, come together. I would wish for Borderless to scale even greater heights in the future. As a reader, I would very much like to read more writers from the ‘Global South’, especially in translation. Africa, Asia and Australasia are host to diverse languages, many in danger of getting lost. Perhaps Borderless could take a lead in showcasing writers from these languages to the world. That would be such an invaluable service to readers, and the world too.   

Ryan Quinn Flanagan

To me, Borderless Journal is a completely free and open space.  Topics and styles are never limiting, and the various writers explore everything from personal travelogues to the limp of a helpful druggist.  Writers from all corners of the globe contribute, offering a plethora of unique voices from countless circumstances and walks of life. Because of this openness, Borderless Journal can, and likely will continue to grow and expand in many directions simultaneously.  Curating and including many new voices along the way.  Happy 5th Birthday to a truly original and wonderfully eclectic journal!

George Freek

I feel the Borderless Journal fills a special spot in the publishing world. Unlike many journals, which profess to be open-minded and have no preference for any particular style of poetry, Borderless actually strives to be eclectic. Naturally, it has its own tastes, and yet truly tries to represent the broad spectrum which is contemporary poetry. I have no advice as to where it should go. I can only say keep up the good work, and stooping to a cliche, if it’s not broken, why try to fix it?

Farouk Gulsara

They say time flies when one is having fun. It sure does when a publication we love regularly churns out its issues, month after month, for five years now.

In the post-truth world, where everybody wants to exert their exclusivity and try to find ways to be different from the person standing next to them, Borderless gives a breath of fresh air. At a time when neighboring countries are telling the world they do not share a common history, Borderless tries to show their shared heritage. We may have different mothers and fathers but are all but “ONE”! 

We show the same fear found in the thunderous sounds of a growling tiger. We spill the exact hue of blood with the same pain when our skin is breached. Yet we say, “My pain is more intense than yours, and my blood is more precious.” Somehow, we find solace in playing victimhood. We have lost that mindfulness. One should appreciate freedom just as much as we realise it is fragile. Terrorism and fighting for freedom could just be opposing sides of the same coin.

There is no such thing as a just war or the mother of all wars to end all wars as it has been sold to us. One form of aggression is the beginning of many never-ending clashes. Collateral damage cannot be justified. There can be no excuse to destroy generations of human discoveries and turn back the clock to the Stone Age. 

All our hands are tainted with guilt. Nevertheless, each day is another new day to make that change. We can all sing to the tune of the official 2014 World Cup song, ‘Ola Ola,’ which means ‘We are One.’ This is like how we all get together for a whole month to immerse ourselves in the world’s favourite sport. We could also reminisce about when the world got together to feed starving kids in Africa via ‘Band-Aid’ and ‘We Are the World’. Borderless is paving the way. Happy Anniversary!

Ihlwha Choi

I sincerely congratulate Borderless Journal on its 5th anniversary. I am always delighted and grateful for the precious opportunity to publish my poetry in English through this journal. I would like to extend my special thanks for this.

Through this journal, I can read a variety of literary works—including poetry, essays, and prose—from writers around the world. As someone for whom English is a foreign language, it has also been a valuable resource for improving my English skills. I especially enjoy the frequent features on Rabindranath Tagore’s poetry, which I read with great joy. Tagore is one of my favourite poets.

I have had the privilege of visiting Santiniketan three times to trace his legacy and honor his contributions to literature and education. However, one aspect I find a little disappointing is that, despite having published over 30 poems, I have yet to receive any feedback from readers or fellow writers. It would be wonderful to have such an opportunity for engagement.

Additionally, last October, a Korean woman received the Nobel Prize in Literature—the first time an author from South Korea has been awarded this honor by the Swedish Academy. She is not only an outstanding novelist but also a poet. I searched for articles about her in Borderless Journal but was unable to find any. Of course, I understand that this is not strictly a literary newspaper, but I would have been delighted to see a feature on her.

I also feel honoured that one of my poems was included in the anthology Monalisa No Longer Smiles: An Anthology of Writings from across the World. I hope such anthologies will continue to be published. In fact, I wonder if it would be possible to compile and publish collections featuring several poems from contributing poets. If these were made available on Amazon, it would be a fulfilling experience for poets to reach a broader audience.

Moving forward, I hope Borderless Journal will continue to reach readers worldwide, beyond Asia, and contribute to fostering love and peace. Thank you.

Prithvijeet Sinha

The journey of authorship, self-expression and cultural exchange that I personally associate with Borderless Journal’s always diverse archives has remained a touchstone ever since this doorway opened itself to the world in 2020. Going against the ramshackle moods of the 2020s as an era defined by scepticism and distances, The journal has upheld a principled literary worldview close to the its pages and made sure that voices of every hue gets representation. It’s also an enterprise that consistently delivers in terms of goodwill and innocence, two rare traits which are in plenteous supply in the poems, travelogues, essays and musings presented here.

The journey with Borderless has united this writer with many fascinating, strikingly original auteurs, buoyed by a love for words and expression. It is only destined for greatness ahead. Happy Birthday Borderless! Here’s to 50 more epochs.

From Our Team

Bhaskar Parichha

As Borderless Journal celebrates its fifth anniversary, it is inspiring to see its evolution into a distinguished platform for discourse and exploration. Over the years, it has carved a unique niche in contemporary journalism, consistently delivering enlightening and engaging content. The journal features a variety of sections, including in-depth articles, insightful essays, and thought-provoking interviews, reflecting a commitment to quality and fostering dialogue on pressing global issues.
The diverse contributions enrich readers’ understanding of complex topics, with a particular focus on climate change, which is especially relevant today. By prioritising this critical issue, Borderless informs and encourages engagement with urgent realities.
Having been involved since its inception, I am continually impressed by the journal’s passion and adaptability in a changing media landscape. As we celebrate this milestone, I wish Borderless continued success as a beacon of knowledge and thoughtful discourse, inspiring readers and contributors alike.

Devraj Singh Kalsi

Borderless Journal has a sharp focus on good writing in multiple genres and offers readable prose. The platform is inclusive and does not carry any slant, offering space to divergent opinions and celebrating free expression. By choosing not to restrict to any kind of ism, the literary platform has built a strong foundation in just five years since inception. New, emerging voices – driven by the passion to write fearlessly – find it the ideal home. In a world where writing often gets commercialised and compromised, Borderless Journal is gaining strength, credibility, and wide readership. It is making a global impact by giving shape to the dreams of legendary poets who believed the world is one.  

Rakhi Dalal

My heartiest congratulations to Borderless and the entire team on the fifth Anniversary of its inception. The journal which began with the idea of letting writing and ideas transcend borders, has notably been acting as a bridge to make this world a more interconnected place. It offers a space to share human experiences across cultures, to create a sense of connection and hence compassion, which people of this world, now more distraught than ever, are sorely in need of. I am delighted to have been a part of this journey. My best wishes. May it continue to sail through time, navigating languages, literature and rising above barriers!

 Keith Lyons

Is it really five years since Borderless Journal started? It seems hard to believe. 

My index finger scrolls through Messenger chats with the editor — till they end in 2022. On the website, I find 123 results under my name. Still no luck. Eventually, in my ‘Sent’ box I find my first submission, emailed with high hopes (and low expectations) in March 2020. ‘Countdown to Lockdown’ was about my early 2020 journey from India through Thailand, Malaysia, Indonesia, and Australia to New Zealand as COVID-19 spread.

Just like that long, insightful trip, my involvement with Borderless Journal has been a journey. Three unique characteristics stand out for me. 

The first is its openness and inclusiveness. It features writers from all over the globe, with various contributions across a wide range of topics, treatments and formats. 

The second feature of the journal is its phenomenal growth, both in readers and writers, and in its reach. Borderless really does ‘walk the talk’ on breaking down barriers. It is no longer just a humble literary journal — it is so much bigger than that. 

The third unique aspect of Borderless is the devotion endowed in nurturing the journal and its contributors. I love the way each and every issue is conceived, curated, and crafted together, making tangible the aspiration ‘of uniting diverse voices and cultures, and finding commonality in the process.’

So where can we go from here? One constant in this world is change. I’d like to think that having survived a global pandemic, economic recession, and troubling times, that the core values of Borderless Journal will continue to see it grow and evolve. For never has there been a greater need to hear the voices of others to discover that we are all deeply connected.

Rhys Hughes

I have two different sets of feelings about Borderless Journal. I think the journal does an excellent job of showcasing work from many different countries and cultures. I want to say it’s an oasis of pleasing words and images in a troubled sea of chaos, but that would be mixing my metaphors improperly. Not a troubled sea of chaos but a desert of seemingly shifting values. And here is the oasis, Borderless Journal, where one can find secure ideals of liberty, tolerance, peace and internationalism. I appreciate this very much. As for my other set of feelings, I am always happy to be published in the journal, and in fact I probably would have given up writing poetry two years ago if it wasn’t for the encouragement provided to me by regular publication in the journal. I have written many poems especially for Borderless. They wouldn’t exist if Borderless didn’t exist. Therefore I am grateful on a personal level, as a writer as well as a reader.

Where can Borderless Journal go from here? This is a much harder question to answer. I feel that traditional reading culture is fading away year after year. Poets write poetry but few people buy poetry books. They can read poems at Borderless for free and that is a great advantage. I would like to see more short stories, maybe including elements of fantasy and speculative fiction. But I have no strategic vision for the future of the journal. However, one project I would like to try one day is some sort of collaborative work, maybe a big poem with lots of contributors following specific rules. It’s an idea anyway!

Meenakshi Malhotra

Borderless started with a vision of transcending the shadow lines and has over time, evolved into a platform where good writing from many parts of the world finds  a space , where as “imagination bodies forth/ The forms of things unknown, the poet’s pen/Turns them to shapes and gives to airy nothing/A local habitation and a name.”

It has been a privilege to be a part of Borderless’s journey over the last few years. It was a journey based on an idea and a vision. That dream of creating solidarity, of transcending and soaring over borders and boundaries, is evident in almost every page and article in the journal.

Mitali Chakravarty

Looking at all these responses, thinking on what everyone has said, I am left feeling overwhelmed.

Borderless started as a whimsical figment of the imagination… an attempt to bring together humanity with the commonality of felt emotions, to redefine literary norms which had assumed a darker hue in the post Bloomsbury, post existentialist world. The journal tried to invoke humour to brings smiles, joys to create a sense of camaraderie propelling people out of depression towards a more inclusive world, where laughter brings resilience and courage. It hoped to weave an awareness that all humans have the same needs, dreams and feelings despite the multiple borders drawn by history, geographies, academia and many other systems imagined by humans strewn over time.  

Going forward, I would like to take up what Harari suggests in Homo Deus — that ideas need to generate a change in the actions of humankind to make an impact. Borderless should hope to be one of the crucibles containing ideas to impact the move towards a more wholesome world, perhaps by redefining some of the current accepted norms. Some might find such an idea absurd,  but without the guts to act on impractical dreams, visions and ideas, we might have gone extinct in a post-dino Earth.

I thank the fabulous team, the wonderful writers and readers whose participation in the journal, or in engaging with it, enhances the hope of ringing in a new world for the future of our progeny.

Categories
Stories

Nico’s Boat Sails to China

By Paul Mirabile

From Public Domain

Winter, together with the northern gales, reached the shores of Hydra, an island belonging to the group of Saronic islands in the Aegean Sea. On the north-eastern side of Hydra, save a few monks in two monasteries, few human beings had built their homes. Hoary pines and cypresses intertwined with other plants, providing shelter and shade for the gangs of dangerous feral cats that roamed amongst enormous, solitary rocks and deep precipices hunting for food. Weird, colourful birds built their nests in the crevices of the towering cliffs whose plateaus were carpeted with red poppies and violet cyclamen. It was a desolate landscape unfavourable to human existence, although it was told that certain ‘wild’ islanders did dwell in the porous caves of the cliffs sculptured by the winds and rains overhanging the foamy waters far below …

It was in the south where the islanders enjoyed a relatively decent living, when of course the fish and tourists were plentiful. Now, however, the bathing areas lay silent and the villas, lifeless. Winter was the time for fishing. The sailing dinghies, catamarans and rowboats that had been hauled in for repairs were once again seen bobbing up and down upon the choppy waves. Seabass abound, as well as sea bream and sardines. Brightly painted sailing dinghies brought fish uninterruptedly to the market. But deep in this particular winter, the fishermens’ nets held little catch, and the islanders had to resort to eating vegetables that survived the cold from their gardens, the bread from their ovens, and now and then a partridge or a quail shot by those who owned rifles. Fish could be purchased from other fishermen in the neighbouring islands. But they sold their catch at a dear price. 

Old Vasiliki was preparing his multi-pronged fishhooks. The nets that he had mended long ago had snapped and ripped again. Up till then, winter’s catch proved hopeless. He had scarcely earned fifty drachma. Vasiliki still had earnings from renting the second floor of his house to summer tourists, but those savings were slipping away on fishing material, goods from the shops or fish bought from the fishermen of the other islands, where apparently the catch was abundant. Nico, his grandson, had fallen ill that winter and medicine was dear. The poor boy had not been to school for over two weeks …

School and notebooks cost money, too. So be it. Tonight, Vasiliki would go out fishing, so he carried on straightening out his turkey-feathered multi-pronged fishing-hooks, mending the rotten fishing lines, changing the rusting hooks. If he could catch a lot of fish, he could buy a petrol lamp and more candles for the house, a pair of shoes and a woollen vest for Nico. He would buy Nico a book of sailors’ tales that his curious-minded grandson longed to read. He would also buy him a huge picture of a Spanish galleon that he could pin up on to the yellow painted wall of his tiny room.

Vasiliki went out fishing in the evenings. Nico never knew when his grandfather would return …

Every night the boy dreamed the same enigmatic dream in the absence of his grandfather. He stood at the helm of a beautiful boat whose name was written in bold black letters but which he could never read. Enormous waves continuously surged and battered the solid vessel. Then a sudden volley of rocks or missiles assailed him from all sides out of a rising mist, accompanied by a deafening din of hysterical screams and raucous shouts. From above, a huge white-crested wave was about to engulf him … Nico would be startled out of this recurrent dream, never understanding how he escaped the missiles, the monstrous wave and screams because at that very instant he was startled out of sleep by the flapping of the curtains against the paneless window and the slow, heavy footsteps of his grandfather returning from fishing. Vasiliki, smelling of the briny sea, stepped into Nico’s room.

The boy sat up in bed: “Did you catch any fish, grandpa?”

“No, the sea was empty of fish tonight.”

“Empty?”

“A sea monster has surfaced, Nico. It is eating all the fish in the sea.” Nico blinked his eyes in mistrustful wonder.

“Have you seen the sea monster, grandpa?” The exhausted Vasiliki offered no answer. He shuffled out of his grandson’s room and retired to his own.

Whether Vasiliki really saw a monster always remained a mystery to Nico. He had read about weird sea creatures with lamps on their heads in the inky darkness of the deep; read about shoals of huge fish that swallowed dinghies and rowboats whole. His father, Constantine, had been swallowed up along with his crew by those horrible creatures … so his grandfather narrated, sadly. His mother, Myrto, died a few months later of tuberculosis … or of a broken heart. Or both. They were in their early thirties …

Vasiliki and his wife, Nefeli, took their grandson in. They did their best to bring up the lonely, melancholic boy. Then Nefeli fell ill with fever and died soon after. Vasiliki buried his beloved wife at the neighbouring cemetery. All that the old man cherished now was Nico, his taciturn grandson.

Vasiliki owned a small, green, two-storey wooden house, a house that belonged to his father. Summer was not far off so he could again rent out the second floor to tourists and earn a few lepta or drachma.

In the small sitting-room where the flower-dotted wall-paper was peeling off the badly cut boards, he had nailed photos of his wife and daughter, now yellowing due to the humidity. Vasiliki’s home was hardly furnished, although he had made an effort to provide low sofas, wicker chairs and sturdy tables for his guests upstairs. He even built a shower for them, a luxury that he and Nico dispensed with. They washed either in the sea or directly from the wash-basins in the garden behind the house. But since no one occupied the two rooms upstairs, ever so often they would shower upstairs and from the windows look out at the sea. Presently, Vasiliki climbed the five steps to one of the rooms, parted the laced curtains of the recently washed window and looked out towards the sea, whilst he mended his net, sang songs, thought of Nico’s future. His warm eyes slipped from his mending to the brilliant blue waters of the Argolic Gulf. That boy was all he had. His treasure. When he thought of Nico he awoke from his day-dreaming and smiled. He had promised him long ago that they would build a small boat and send it navigating on the high seas, like a bottle thrown amid the waves, and whose destination would be known to no one, a horizonless destiny for that little boat.

Vasiliki sighed: “I have to keep an eye on Nico. Those nasty children from town always take the thump him at school. He’s not big enough to fight on his own.” Vasiliki took up a needle and began stitching Nico’s torn trousers. “I have to walk him home after school so he won’t go sleeping under the olive trees or on the beach where the schoolboys could knock him up.” Vasiliki wondered where his grandson had gone …

Nico stood under a plane tree in front of his grandfather’s house. He was busy making a boat. It wouldn’t be his first boat. But this one would be the boat of all boats ! A long-voyage boat, built for the broad, open seas … the remote and unchartered seas, a boat that would weather stormy waves, glide over placid rolls, sail alongside monstrous creatures of the deep, a boat without a flag, a nationless boat, yet unmanned by pirates or corsairs, a boat completely independent. Nico put his whole heart into this project, his whole imagination of what such a boat should be made of, and how it should be navigated.

“Nico?” cried down Vasiliki from the upstairs window.

“Yes, I’m here, grandpa.”

“What are you doing?”

“Making a new boat.”

“Another one?”

“The biggest and the best, grandpa. It’ll sail to the other side of the world … to China …”

“Tomorrow you must go to school, don’t forget. You can work on your boat after school.”

“Yes, grandpa. I’ll work hard in school.”

“By the way, what will you name your boat?” Nico thought for a moment. At first ‘Neptune’ came to mind, but he quickly changed it as his grandfather’s eyes swelled with pride and joy at his grandson’s aspirations and imagination.

“I’ll call her Nefeli, grandpa.”

Vasiliki gave Nico an odd look. He didn’t know whether to smile or cry. He murmured the name several times on his lips, slowly, intimately. The old man burst out laughing: “Nefeli! Nefeli!”  he shouted. “Your grandmother would have been proud to know that her name will navigate the four oceans of the earth, my boy. Don’t forget to prepare your things for school tomorrow. We’ll be having sardines tonight that I bought from Dimitri. He sold more than a dozen at half price.” And Vasiliki returned to his mending and stitching since the yellowish light of late afternoon allowed his eyes to do so …

Nico went to school the following morning, shuffling along the dirt-packed road. What a burden to acquire knowledge that he would never use in ‘real life’. Neither Nico’s classmates nor his teachers held any interest for him. His two weeks’ absence afforded him time to dream … to concentrate on his boat-building. The boys who crossed paths with him on the way to school never wished him a good morning, nor did they enquire about his health. He was ostensibly shunned by all and sundry, even several of his teachers took a dislike to him.

Nico shrugged his shoulders, sitting in the back of the stuffy classroom, heated by a pot-bellied stove, gazing out over the bungalows to the wide sea. He envisioned the decks of galleons gleaming white from a good scrub, their sails bellowing in the refreshing breeze. Nico filled his lungs with the fresh, clean, ocean air. Yes, only the sea afforded the boy a pleasure in life, along with, of course, the voice and affectionate gestures of his grandpa. All other things to him seemed dull, lifeless … empty.

The children in his class thought only of the tediousness and boredom of their school work and the silly games they played with or against each other to compensate for that tediousness and boredom. None had any project to impassion their lives. None envisioned a future further than the next day at school or in the market. Few went swimming in the bay, where he swam too. They shrank away from his boyish laughter splashing about in the water, avoiding his company completely.

When Nico was not day-dreaming in school he was busy reading or making boats — all kinds of boats. Cutter in hand, he whittled small sailboats and rowboats … even catamarans! Everyday he whittled a raft as he contemplated the steamers’ coming and going in the glimmering Aegean. But his next boat would be huge. A huge boat with a bridge, lower and upper decks, a hold for cargo, masts, sails, portholes and a crow’s nest. This boat would be the largest, the loveliest … and the sturdiest of them all. A boat which had never been built before by a fourteen year old boy. And that day came. Nico, the fourteen year old boat-builder had completed his dream boat. For him this boat meant the world. He felt his heart swell with pride and satisfaction. Vasiliki inspected his grandson’s remarkable vessel. It was painted marine-blue. At the bow he had painted the head of Neptune. He had even cut a hole in the starboard for the anchor to be weighed or dropped using a big fish-hook tied to a long, thin rusty chain. The deck had been sand-papered to a dazzling gloss. He equipped her with a four-cornered small jibe[1], as white as the flesh of a sea bream. He had taken great pains to whiten that piece of cloth of a sail, rubbing and scrubbing away with aqua fortis. It took him days to attain that candid sheen …

All the rigging on the bridge was fixed solidly to the wide deck by thin copper wires rising high above all the rest, held securely with copper wires screwed into the thick wood of the deck and reinforced with English twine. Portholes had been carved out on both the portside and starboard for the cabins, for although Nico’s boat would be captainless — unless he himself exercised this task– his imaginary crew would be like the Lilliputians that he had read of in Gulliver’s Travels. How he had enjoyed reading those stories of sea and island adventures … Nico had even cut and inserted pieces of broken glass he found scattered about the streets to window the portholes, which he polished to a shiny, brassy gleam.

When all had been fitted out properly, he painted the endearing name Nefeli in bold, black letters on her portside. Vasiliki stood in quiet admiration of his grandson’s months of hard labour. It was indeed a work of art. He embraced him. His grandson may not be the best of pupils, but he worked wonders with his hands. Someday he would be a great boat-builder, and not just a poor fisherman like his father and grandfather …

The rising sun peeked over the watery orb of the sea. It was Saturday. That day Nico launched his boat into the placid waters of the Argolic Gulf. Vasiliki accompanied him on this long-awaited day, eager to witness her maiden voyage. The Nefeli once launched, slid with ease. At first, the boat floated unsteadily on her portside. But when the wind picked up, she rose to her full splendour and ploughed through the clammy waters with amazing ease, all sails aswell. Nico let the spool of English twine slide quicker and quicker from its spool. It unravelled rapidly, but the boy had full control of the situation. The spool held hundreds of metres of twine.

The Nefeli skimmed over the wavelets like a shark racing towards its prey. Vasiliki stretched out on the pebbly shore to mend a torn net, eyeing both the Nefeli and his mending in mute jubilation. He thought of his daughter and how proud she would have been to see her son manœuvre his own hand-made boat. His grandson, too, jubilated, running to and fro along the shore to manœuvre the cruising vessel as she swayed to the rhythm of the breeze. Suddenly an easterly gale drove her towards the shore. Nico slackened the twine. At the same time, though, he pulled her away from some dangerous rocks and uprooted pines. Any collision might have caused great damage to the Nefeli. After all, it was only a little boat and the sea a powerful force that no one should underestimate. Two hours or so later, Nico pulled her in, and he and his grandfather returned triumphantly homeward to eat.

News of Nico’s remarkable boat reached every ear on that small island. People from the big town would come to the shore to watch this young boy of fourteen manoeuvre his vessel. As promised, Nico launched his boat only after school as soon as he had finished his homework. For weeks now, the Nefeli had withstood the brunt of several white-crested waves and a slight collision against the rocky part of the shore. All in all, Nico’s boat proved robust and his manoeuvring worthy of any captain of the sea.

One fine, sunny Saturday Nico, as always, launched the Nefeli near a large grove of pine trees. A slight south-easterly wind was blowing. The twine unravelled rather quickly, the boat lying on her side, her stern twisting and turning in the foamy waters like a fish’s tail. He pulled at the twine and managed to steady her route. Nico sighed in relief … Suddenly he heard shouts, cries and screams from behind him. A gaggle of children were racing along the shore targeting his boat with huge stones, one of which, incredibly enough, after hitting its target, propelled her further away from the volley of projectiles. Two or three boys, whom he recognised from his class, had sling-shots and were letting fly stones with great rapidity but not necessarily with great accuracy. Nico ran faster, pulled at the twine, quickening the speed of his boat. But there were too many boys, many of them running faster than him. More and more stones were slung or thrown, luckily off their mark. Nico thought to haul the boat back to shore near the rocky cliffs in the hope that the scoundrels’ pockets would be emptied of stones by then.

The poor boy, however, stopped in his tracks. The Nefeli seemed to navigate on her own, wind filling her sails, skimming high and mighty over the angered waves in spite of the deluge of catapulted missiles. Then in one tremendous volley four or five of the bigger boys hurled dozens and dozens of stones at the speeding Nefeli, some of which broke through portside, others splintered the bridge and still others burst into the jibe and crow’s nest.

Nico’s wonderful workmanship managed to stay afloat for a half hour before sinking to the bottom of the sea. The last thing that Nico saw of his boat were the bold, black letters of his grandmother’s name: Nefeli.

The children vanished into the pine groves as quickly as they had appeared …

Nico turned his back to the dramatic sinking of his vessel. Opening the gate to his grandfather’s front garden, he strolled up to him.

 Vasiliki, cleaning several fish and shrimp that he had caught the previous night smiled at the approach of his grandson: “So, how did she sail …?” He suddenly noticed that Nico hadn’t the boat in his arms. He frowned and lowered his eyes.

“She set sail for the other side of the world, grandpa. She’s in route to China. The English twine snapped and off she sped out of the gulf towards the open seas disappearing over the edge of the waters …”

“Well, like a bottle thrown into the sea, right? You never know where she’ll land. I just hope the sea monster won’t swallow her up like it does all the fish.”

“No, grandpa. Monsters don’t swallow boats only fish. Did you see the monster last night?”

Vasiliki shook his head. “Can’t say that I did.” He put down his knife and scratched his white beard: “I caught some prawns last night Nico, what the Spanish call gambas. We’ll have a marvellous meal just you and me tonight.”

“It’s always just you and me that eat, grandpa,” Nico reminded his grandfather.

Vasiliki pursed his lips: “How right you are, my boy.” The old man paused for an instant taking up his knife: “Will you build another boat?”

The boy kicked up the yellowing grass in the garden with his torn sandals. “Yes, grandpa, I’ll build another one.”

“Bigger than the one that just sailed to China?”

“Yes, much bigger.”

“What will you name her?”

Nico furrowed his brow. He looked sadly into his grandfather’s eyes: “I’ll name her Myrto.”

Vasiliki eyed his grandson affectionately. “I like that name Nico. It’s a beautiful name …”

“I like it too, grandpa.” And the boy shuffled off to his room …

[1]        Triangular staysails.

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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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Essay

How Dynamic was Ancient India?

Farouk Gulsara discussed William Dalrymple’s latest book

Growing up in the later part of the 1970s, kids of my generation were drilled with stories that India was a subcontinent of poverty, filth, and pickpockets. Even our history books taught us that it was a land of darkness, living in its myths, superstitions, and cults, waiting to be civilised by the mighty European race and their scientific discoveries. 

That was what was impressed upon us as we sauntered into adulthood. The media did not help either. With eye-catching news like a particular Indian Prime Minister having his daily dose of gau mutra[1] for breakfast and another ousted after thirteen days of taking oath as the Prime Minister, India was made out to be just another third-world country. Then came the 21st century and the turn of tides. Locally bred academicians started teasing deeper into India’s forgotten history. They started doubting the self-deprecating history that was taught to them by leftist historians in the textbooks.

Like many historians before him, historian William Dalrymple, in his latest book, The Golden Road: How Ancient India Transformed the World outlines the importance of India as a cradle of knowledge that peddled wisdom to regions near and far. Its scientific knowledge was far ahead of its time. This know-how was put into practice and spread via trade routes. Their port of entry received not just their goods but also their culture and way of life.

Enduring attack after attack from foreign invaders, Indians had already forgotten their glorious past by the time of the British Raj. A tiger hunting expedition inadvertently brought British hunters to various beautiful cave carvings and Buddhist sculptures. That kind of rekindled India’s history, which had disappeared from the Indian imagination.

India had been a crucial economic fulcrum and a civilisational engine in early world history. As early as 31BCE, Indians had learnt to manipulate the monsoonal winds to steer their ship to the West to the prosperous kingdom of Ethiopia, Egypt and subsequent access to the Mediterranean. With their mammoth merchant ships, they transported pearls, spices, diamonds, incense, slaves and even exotic animals like elephants and tigers in exchange for gold. Trade favoured India so much that a Roman Naval Commander, Pliny the Elder, lamented the unnecessary spicing of the food and the almost transparent Indian fabric that left nothing to the imagination. It is said Buddhism reached the shores of Egypt through these ships. The Christian monastic way of life is said to have been influenced by these monks.

With seasonal monsoon winds, Indian ships brought not just trade but philosophy, politics, and architectural ideas to Southeast Asia, China, and even Japan. All this cultural allure and sophistication did not happen through conquest. Sanskrit was the language of knowledge and a conduit for spreading knowledge. 

Buddhism emerged in the 5th century BCE as an alternative to caste-centred and animal sacrifice-filled rituals. Unlike Jainism’s strict austerities, it offered a middle path. Due to King Ashoka’s untiring efforts, Buddhism spread beyond its borders. Contrary to the belief that Buddhism promotes an impoverished way of living, early Buddhists drew interests (and resources) from the merchant group, as evidenced by the Ajanta Caves’ findings. Buddhism drew many Chinese scholars to India’s centres of higher learning in Nalanda and Kanchipuram in the South to get first-hand experience reading Buddhist scriptures in Sanskrit. India’s universities later became the template for other varsities the world over. 

Ajanta Caves
Ajanta Painting inside the cave
From Public Domain

India’s cultural influence on South Sea Asia is phenomenal. Stories from Indian epics, Ramayana and Bhagvad Gita, are told and retold in children’s stories, plays and cultural art forms. Their ruling elites were Hindus. The biggest Hindu and Buddhist temples are not in India but in Cambodia and Java, respectively, as Angkor Wat and Borobudur. Marvellous stony statues and temple are similar to those in India. At a time when the Byzantines were presiding over Europe, the Suryavarman clan was ruling a Hindu Empire so huge it would dwarf their European counterpart.  

The 5th to 7th century of the common era was the golden age of Indian mathematics. Between Aryabhata and Brahmagupta, their knowledge of the nine-number system (and zero) brought them the know-how of negative numbers, algebra, trigonometry, algorithms and astronomy far ahead of their time. They understood that Earth was a sphere spinning on its axis, about the eclipse, gravity and planetary rotations. The Indians even built a space observatory tower in Ujjain to study constellations and devise a solar calendar. The idea of a prime meridian arose from here. 

In the 8th century, the Abbasids exerted control over the Afghanistan region through treaties with local viziers. At that time, the Bamiyan region in Afghanistan had over 460 monasteries and 10,000 monks. A member of an influential Buddhist family, the Barmakid, converted to Islam to establish his family in the Abbasid fold. They brought Indian medicines, texts, and scholars with them and encouraged and promoted Islamic engagement with the East. Sanskrit texts were translated into Arabic. It is said that the Barmakids were instrumental in the building of Baghdad. 

The Islamic hegemony spread, as did the scholarship it had built. 

The Bamakid-Abbasid liaison met a tragic end due to palace power dynamics. The Abbasids started looking at the Romans for inspiration. Many Europeans were drawn to the Golden Age of Islam. Many texts were translated into Latin. Toledo of Andalusia introduced the science of timekeeping from Ujjain to Oxford. A particular young Italian named Leonardo of Pisa picked up the beauty of Mathematics during his stay in Algeria. He returned to publish ‘Liber Abaci‘ (The Book of Calculation) in 1202, which introduced Europe to the sequence of Fibonacci numbers and the mystic power of mathematics. This sudden gush of knowledge spurred the European Renaissance.  

First published in 1202, Liber abaci was one of the most important books on mathematics in the Middle Ages, introducing Arabic numerals and methods throughout Europe. Its author, Leonardo Pisano of Pisa is known today as Fibonacci .
Stature of Fibonacci (1170-1240/50) in Pisa
From Public Domain

The whole cycle completed its full arc when European powers rose to great heights. Benefitting from the knowledge from India that layered its way through, passing from hand to hand, the colonial masters returned to chop off [2]the hands that had nourished it. 

Emerging rejuvenated from their occupation-induced slumber, with their Anglophilic familiarity, Indians have risen from the ashes to claim their status in the Indosphere[3], a world where Indian influences permeated every layer of society.

This well-researched, unputdownable book is for all history buffs. Infused with little nuggets from cover to cover that would excite nerds, it is a joy to read about the history of India in a way that is not often told in the mainstream.

[1] Gau mutra, cow urine, has a sacred role in some forms of Hinduism and Zoroastrianism and is used for medicinal purposes and in some Hindu ceremonies.

[2] https://www.thedailystar.net/lifestyle/special-feature/the-muslin-story-187216#

[3] Indosphere is a collective linguistic term for areas under Indian linguistic influence. It includes countries in the Southern, Southeast, and East Asian regions. 22 languages, including Indo-European and Dravidian languages, are recognised under this category and are considered to have originated in India. 

Farouk Gulsara is a daytime healer and a writer by night. After developing his left side of his brain almost half his lifetime, this johnny-come-lately decided to stimulate the non-dominant part of his remaining half. An author of two non-fiction books, Inside the twisted mind of Rifle Range Boy and Real Lessons from Reel Life, he writes regularly in his blog, Rifle Range Boy.

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

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Interview Review

‘Looking to the Future with New Eyes’ with Mineke Schipper

A brief review of Mineke Schipper’s Widows: A Global History (Speaking Tiger Books, 2024) and a conversation with the author

Mineke Schipper. Photo Courtesy: Christiaan Krouwel
To conquer fear is the beginning of wisdom.
—Bertrand Russell, Unpopular Essays (1950)

This is one of the dedications that precedes the narrative of Mineke Schipper’s non-fiction, Widows: A Global History. Her description of misapprehensions and the darkness around widowhood, as well as the actions that have been taken and suggestions on how more can be done to heal, weave a narrative for a more equitable society.

Starting with mythological treatment of widows, the book plunges into an in-depth discussion, not just with case studies but also with a social critique of the way these women are perceived and treated around the world, their need to heal from grief or a sense of devastation caused by their spouse’s death, concluding with stories that reflect the resilience of some of those who have overcome the odds of being repulsed. It is a book that inspires hope… hope for a world where despite all stories of misogyny covered in media, there are narratives that showcase both the human spirit and humanity where the ostracised are moving towards being integrated as a part of a functional social sphere.

Schipper, best known for her work on comparative literature mythologies and intercultural studies, navigates through multiple cultures over time and geographies to leave a lingering imprint on readers. She writes: “In Book V of his Histories, Herodotus (485-425/420 BCE) described life among the Thracians: Each man has many wives, and at his death there is both great rivalry among his wives and eager contention on their friends’ part to prove which wife was best loved by her husband. She to whom the honour is adjudged is praised by men and women alike and then slain over the tomb by her nearest of kin. After the slaying she is buried with the husband.” And yet she tells us of the dark past of Europe, “A Polish text asserts with great certainty that, after the burning of the body of her husband, ‘every wife allowed herself to be beheaded and went with him into death’.” She tells us stories of wife burning, killing and dark customs of yore across the world that seem like horror stories, including satis in India. The “motivation” is often greed of relatives or customs born of patriarchal insecurities. She contends, “wherever desperate poverty reigns, widows are at an increased risk.”

She argues: “The story is much the same everywhere; widows who are well educated know what rights they have or are able to find the right authorities to approach with their questions, while women with little or no education continue to suffer from malevolent practices.”

She has covered the stories that reflect the need for the welfare of widows, of how early marriages lead to widowhood even in today’s world ( “ Every year around twelve million girls under the age of eighteen get married, one in five of all marriages.”), of social customs like dowry, which can be usurped by a widow’s spouse’s family, of steps that are being taken and changes that need to be instituted for this group of women often regarded in the past and even in some places, in the present, as witches. In fact, she has written of such ‘witch villages’ in Africa, which have been developed to help widows who have been treated badly and turned away from their homes. Such stories, she tells us prevail all over the world, including India, where widows are sent or go to Varanasi.

She asserts that despite these efforts, “there is often still a significant gap between declarations of gender equality and their day-to-day enforcement and application.” She ends with case studies of four women: “Christine de Pisan, Tao Huabi, Laila Soueif and Marta Alicia Benavente examples of widows who dared to fully throw themselves into a new life following the death of their husbands.” And with infinite wisdom adds: “We cannot change history, but we can look to the past with new knowledge and to the future with new eyes.” She concludes with a profound observation: “Time does not heal sorrow, but out of the centuries-old ashes, grief, strict commandments and prohibitions, new prospects can also rise. The fact that every person’s life is finite makes every day unique and precious. The same goes for widows.”

In this interview Mineke Schipper (née Wilhelmina Janneke Josepha de Leeuw), an award-winning writer from Netherlands, tells us what started her on her journey to uncover the stories of this group of people.

What got you interested in widows as a group from around the world? Why would you pick this particular group only for a whole book?

Yes, whence this topic? The widow had been a tiny part of Never Marry a Woman with Big Feet. Women in Proverbs From Around the World (Yale UP 2004), an earlier book I wrote about proverbs referring to women’s lives, from girl babies to brides, wives and co-wives, mothers and mothers-in-law, grandmothers and old women. It was a long and breathtaking study about more than 15,000 proverbs, collected over many years, apparently widely appreciated and translated with two relatively recent editions published in India, in English and in Marathi. For those interested: the complete collected material is accessible and searchable at www.womeninproverbsworldwide.org, including proverbs about widows. That small but striking section about widows had made me curious, but other books, as it goes, pushed ahead, before I came back to them. In January 2020, I had to look up something in that book about proverbs, and the pages about widows looked so weird that I proposed the widow as my new topic to my Dutch publisher who responded enthusiastically.

You have written of so many cultures and in-depth. How long did it take you to collect material for this book and put it together?

All over I found obvious warnings and distrust viz a viz a woman whose husband dies. Interestingly, a widow was associated with death—and a widower was not. Take heed, suitor, when you replace the dead husband in the widow’s conjugal bed! Better not! Was it the fear that she had killed him? Or the creepy thought that the dead man’s hovering ghost was still hanging around? A widow was supposed to mourn intensely over her husband, preferably the rest of her life. In the meantime, proverbial messages openly expressed the widower’s happiness at the news of his wife’s death: ‘Grief for a dead wife lasts to the door’ (all over Europe) or ‘A wife’s death renews the marriage’ (Arabic). I came across well-known names—such as Confucius, Herodotus, Boniface, and Ibn Battuta—and lesser-known names of early travellers, historians, and philosophers with their commentaries on widows, compulsory or non-mandatory prolonged mourning, voluntary or prescribed chastity, and a surprisingly common choice of suicide as the best option for her. Amazingly many widows obediently followed their husbands to death. In all continents, monuments and documents witness how women joined dead men—buried or burnt alive, hanged, strangled or beheaded, drowned, stabbed or shot. A preference for strangling was inspired by the idea that the victim would enter the next world ‘intact’. So, from the narrow diving board of no more than a few dozen proverbs I plunged into the hidden history of widowhood for about three years.

How do women perpetrate the victimisation of widows? Would you say that widows as a group are more victimised against than other groups of women?

Conceptions about women as interchangeable objects were widespread. If a woman was ‘no longer of use’, a man would need to get a new one, much as you would do with a broken watch, rifle, knife or whip. A man cannot or will not do without a wife, but what about when the tables are turned? The need to present women without husbands as inept and dependent must have been great. A widow managing all by herself was rather met with obvious disapproval. Widowhood has traditionally been associated with emptiness. In Sanskrit, the word vidhua means ‘destitute’, and the Latin viduata (‘made destitute, emptied’) is the root of the word for widow in many European languages, including Witwe (German), veuve (French) and weduwe (Dutch).

Nonetheless there have always been plenty of widows who have lived wonderfully independent lives, but this is not the image seared into the public consciousness. The notion that a woman is unable to live her own life after the death of her husband is an amazingly deep-rooted one. The Japanese word for widow (mibōjin) literally means ‘she who has not yet died’, that is, a widow is simply sitting in Death’s waiting room for her own time to come. Interestingly, the status of widower on the other hand was usually so short-lived and temporary that some languages even lack a word for it all together!

What makes widows more vulnerable than others?

Every widow has her own story, but social systems play an important role. In traditions where goods, land and property are inherited through the mother’s family line with matrilocality, a groom comes to live with his bride’s family, although this often ended up working out slightly differently as men were not best pleased with this living arrangement, so in reality there would be negotiation. However, over the centuries patrilineal systems, lineage and inheritance significantly became the dominant system. According to the patrilocal rules, a man had to remain ‘at home’, a system which to this day obliges countless brides to move in with their parents-in-law, an environment foreign to them. They are forced to comply with the demands and expectations of their family-in-law, while the husbands remain comfortable in the familiar surroundings they grew up in, with major consequences for the lives of women who become widows. This patrilocal living situation has often resulted in greater inequality between marital partners and harsh rules for widows, often preventing a wife from any material heritage after her husband’s death. According to the work of evolutionary psychologists, married women who live with or in close contact with their matrilineal family run a significantly lower risk of violence in the form of (physical) abuse, rape and exploitation than those who move in with their husband’s family. This is all the more true for a widow with a distrustful family-in-law who accuse her of killing her husband, a danger that is greatest in areas where poverty reigns.

At a point you have said, “The Aryan period, which preceded later negative social developments, saw a differently structured society in which there was more space for women: to a certain extent women had religious autonomy, they were entitled to education at all levels (with some even becoming celebrated authors), they participated in public life and also held important positions… However, by the year 200 AD, their position had considerably worsened.” Do you have any idea why their condition worsened in India? What were the ‘negative social developments’ you mention?

In matters of religion the woman was increasingly dependent on the services of her husband or of priests, possibly also on her sons or male relatives, to carry out the rituals she required. Simultaneously she became largely excluded from all types of formalised education. This lasting effect can be seen even today in the global difference in the rate of female and male literacy. The negative stance towards women in India dates back to Brahmin commentaries of ancient Vedic texts, which referred to women as lesser humans; widows subsequently occupied an even lower rung on the social ladder and were forced to work hard towards their religious salvation through extreme asceticism. One example: ‘At her pleasure [after the death of her husband], let her emaciate her body by living only on pure flowers, roots of vegetables and fruits. She must not even mention the name of any other men after her husband has died.’ (Manusmriti Kamam 5/160) Patriarchal relations have developed gradually in different parts of the world and at different times, but not everywhere in the same rigorous forms.

In the Abron-Kulango culture in the northeast of his native Côte d’Ivoire, you have told us “[B]oth widows and widowers were required to accompany their spouse to the next world” but eventually due to societal realisations, such practices stopped. Do you think this can happen in other cultures too. Have you seen it happen in other cultures?

As far as I know, such practices do not exist anywhere anymore. The most problematic obstacle for the rights of widow’s in less-well off regions is the unfortunate combination of illiteracy, fear of witchcraft and covetous in-laws, particularly during periods of mourning and grief. The good news is that even in the most unexpected places initiatives are emerging to help inform women in rural areas of their equality before the law. Self-aware widows become inspiring role models; conscious of their rights, they share their knowledge with others so that more of their fellow widows can find the right legal aid when injustice rears its head.

Would you hold as culprit people who enforce the death of widows? Would you address these people too as criminals in today’s context? Please elaborate.

It wouldn’t help much to do this! Marriage is still frequently presented as the utmost peak that a woman can achieve during her life. From this supposed top spot married women often still look at single and widowed women in a new light—with pity, contempt, suspicion or even hostility: they are out to seduce your own husband! When death comes calling, not only men’s but also women’s negative feelings easily bubble up from the morass of fear at the dreaded prospect of becoming a widow. Over the centuries such reactions towards widows have become part of the constrictive hierarchy meant to keep so many women in their place.

Can sati be justified [1](even though they are deemed illegal as is suicide) by saying the widow immolated herself willingly? Please explain.

The social pressure on widows must have been immense, but we are living now and no longer in the past. It is true that in poorer regions far out of the reach of cities, countless numbers of widows still have to traverse a long road towards a humane and dignified existence. However, instead of justifying the willingness to immolate herself as her own choice, it is better to insist on the positive news that, after the loss of their partner, today not only men but also women have the right to stay alive and further explore their own talents and new possibilities.

You have told us dowry started as a European custom. Is it still a custom there as it is in parts of South Asia, even if deemed illegal? Was it brought into Asia by Aryans/colonials or a part of the culture earlier itself?

The dowry is the gift that the bride’s family would contribute to the couple’s new home. Even though colonisation may have reinforced this ancient custom, but in many communities, it was already a custom and still is in many parts of the world. In Europe it stayed on until the late nineteenth century. In cultures where the bride provided a dowry, the death of a wife would bring benefits to a widower, as a new wife with a new dowry would enrich his home with new assets such as silver tableware, jewellery, bed linen and other valuables. For centuries, among Christians, divorce was forbidden, and from the perspective of widowers the prospect of a second chance provoked a sense of euphoria, as expressed in quite some sayings where his sadness does not go beyond the front door. Across Europe such messages confirm a husband’s profit of his wife’s death: ‘Dead wives and live sheep make a man rich.’ (French; UK English). However, most widows were denied such liberating feelings or didn’t experience any profit from the change. Often, they did not even allow themselves to get over her loss and indulge in any new freedom. They usually were subject to the paralysing fear of other people’s gossip.

In many places a widow who remarried would even lose entitlement to her own dowry or other input she had contributed to her marriage. Many women who remarried felt unable to invoke any right they had on the property of their deceased husband. Little wonder, therefore, that widows were heavily discouraged from remarrying, for example in China. The use of far-reaching laws still re-enforced the highly recommended chaste and sexless existence of widows after the death of her husband. Of course, the considerable number of child marriages in sub-Saharan Africa and South Asia easily robbed child widows from the legal rights wherever they had. According to the World Widows Report, the situation for widows with children is still exceptionally alarming in many parts of the world. Daughters, in particular, remain a huge problem in traditions where women have to contribute a dowry when daughters get married. For this reason alone, poorer parents have a preference for sons: they are more likely to inherit from their father’s family, while their widowed mother can expect little.

Has the condition of widows across the world improved over time? Please elaborate.

Over the centuries far too many widows have been convinced that their only future was conditioned by their dead husband. In my book there are examples from different areas of courageous widows who changed their own lives. Looking around in one’s own neighbourhood, there are always exemplary models of independent widows who do not let themselves be deterred by the doom of whatever prejudiced people think or say.

All emancipation starts with the opportunity to acquire knowledge, but if we are to believe what tradition tells us, women had little need for that, based on an assumption that knowledge did nothing to encourage and promote female obedience, and even less for virtue. ‘Knowledge goes before virtue for men, virtue before knowledge for women’ is an old saying in Europe, while a Chinese saying also agrees that a woman without knowledge is already doing very well. The fact that this message has had such a wide-ranging effect can be seen in the vast difference in levels of education and training among boys and girls in global education statistics.

What did a man look out for when it came to finding a wife? In order to facilitate control over women, various warnings have been passed down to men. One such proverb found the world over clearly expresses this sentiment: ‘Never marry a woman with big feet.’ It comes from the Sena language in Malawi and Mozambique. In China, India and other parts of the world, I came across literal iterations of this proverb. In spite of geographic or cultural distances and differences, this saying reflects a widespread consensus: hierarchy in male-female relations seemed to be essential, and someone had to be in charge. Should he become the main breadwinner for the duration of their married life, his wife will be even more dependent on him.

Significantly the big feet metaphor points to male fear of female talents and power. Hardly surprising therefore that becoming a widow was the worst possible catastrophe for women. Worldwide the solidarity between wives and widows is growing and literacy support within local communities as well, while the former unwavering prejudices against widows are shrinking, and more and more widows with big feet do manage. The old anti-widow stronghold of local prejudice is slowly but surely crumbling into ruins. We cannot change history, but widows can look to the past with new knowledge and into the future with new eyes and new hope.

Thank you Mineke for your time and book.

Click here to read an excerpt from Widows

[1] https://theprint.in/ground-reports/sati-economy-still-roars-in-rajasthan-youtube-as-jaipur-court-closes-roop-kanwar-case/2331357/

(This review/interview has been written/ conducted by Mitali Chakravarty.)

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