In winters, birds migrate. They face no barriers. The sun also shines across fences without any hindrance. Long ago, the late Nirendranath Chakraborty (1924-2018) wrote about a boy, Amalkanti, who wanted to be sunshine. The real world held him back and he became a worker in a dark printing press. Dreams sometimes can come to nought for humanity has enough walls to keep out those who they feel do not ‘belong’ to their way of life or thought. Some even war, kill and violate to secure an exclusive existence. Despite the perpetuation of these fences, people are now forced to emigrate not only to find shelter from the violences of wars but also to find a refuge from climate disasters. These people — the refuge seekers— are referred to as refugees[1]. And yet, there are a few who find it in themselves to waft to new worlds, create with their ideas and redefine norms… for no reason except that they feel a sense of belonging to a culture to which they were not born. These people are often referred to as migrants.
At the close of this year, Keith Lyons brings us one such persona who has found a firm footing in New Zealand. Setting new trends and inspiring others is a writer called Harry Ricketts[2]. He has even shared a poem from his latest collection, Bonfires on the Ice. Ricketts’ poem moves from the personal to the universal as does the poetry of another migrant, Luis Cuauhtémoc Berriozábal, aspiring to a new, more accepting world. While Tulip Chowdhury — who also moved across oceans — prays for peace in a war torn, weather-worn world:
I plant new seeds of dreams for a peaceful world of tomorrow.
Fiction in this issue reverberates across the world with Marc Rosenberg bringing us a poignant telling centred around childhood, innocence and abuse. Sayan Sarkar gives a witty, captivating, climate-friendly narrative centred around trees. Naramsetti Umamaheswararao weaves a fable set in Southern India.
A story by Nasir Rahim Sohrabi from the dusty landscapes of Balochistan has found its way into our translations too with Fazal Baloch rendering it into English from Balochi. Isa Kamari translates his own Malay poems which echo themes of his powerful novels, A Song of the Wind (2007) and Tweet(2017), both centred around the making of Singapore. Snehaprava Das introduces Odia poems by Satrughna Pandab in English. While Professor Fakrul Alam renders one of Nazrul’s best-loved songs from Bengali to English, Tagore’s translated poem Jatri (Passenger) welcomes prospectives onboard a boat —almost an anti-thesis of his earlier poem ‘Sonar Tori’ (The Golden Boat) where the ferry woman rows off robbing her client.
We have plenty of non-fiction this time starting with a tribute to Jane Austen (1775-1817) by Meenakshi Malhotra. Austen turns 250 this year and continues relevant with remakes in not only films but also reimagined with books around her novels — especially Pride and Prejudice (which has even a zombie version). Bhaskar Parichha pays a tribute to writer Bibhuti Patnaik. Ravi Varmman K Kanniappan explores ancient Sangam Literature from Tamil Nadu and Ratnottama Sengupta revisits an art exhibition that draws bridges across time… an exploration she herself curated.
We have a spray of colours from across almost all the continents in our pages this time. A bumper issue again — for which all of the contributors have our heartfelt thanks. Huge thanks to our fabulous team who pitch in to make a vibrant issue for all of us. A special thanks to Sohana Manzoor for the fabulous artwork. And as our readers continue to grow in numbers by leap and bounds, I would want to thank you all for visiting our content! Introduce your friends too if you like what you find and do remember to pause by this issue’s contents page.
Wish all of you happy reading through the holiday season!
Keith Lyons in conversation with Harry Ricketts, a writer and mentor who found himself across continents and oceans
Harry Ricketts has authored thirty books and mentored many writers, including Keith Lyons. Photo Courtesy: Robert Cross
Harry Ricketts is a New Zealand poet, essayist, and literary biographer whose work has gained recognition for its wit, lyricism, and insight into memory, identity, and everyday life. He has published widely across poetry, biography, and literary criticism, and his writing blends formal elegance with accessibility. After studying at Oxford University, he taught in the UK and Hong Kong before moving to New Zealand in the early 1980s. A respected teacher and mentor, Ricketts has shaped both the literary culture of New Zealand and the broader English-language literary world through his poetry, essays, and guidance to emerging writers. His works include a major biography of the British India-born journalist, novelist, poet, and short-story writer Rudyard Kipling, The Unforgiving Minute, Strange Meetings: The Poets of the Great War, and his most recent books, the memoir First Things, and the poetry collection Bonfires on the Ice. His How to Live Elsewhere (2004) is one of twelve titles in the Montana Estates essay series published by Four Winds Press. The press was established by Lloyd Jones to encourage and develop the essay genre in New Zealand. In his essay, Ricketts reflects on his move from England to New Zealand. In this interview, he brings to us not only on his writerly life but also his journey as a mentor for other writers.
KL: Tell us about your early life?
HR: My father was a British army officer, and we moved every two years till I was ten: England, Malaysia, two different parts of England, Hong Kong, England. My first words were probably Malay. From eight to eighteen, I went to boarding schools in England; apart from the cricket and one or two teachers, this was not a positive experience.
KL: How do you think moving around affected you, and your sense of self and being in the world? Does that transience shape your perspective and writing now?
HR: I think constantly moving around gave me a very equivocal sense of belonging anywhere and also a strong sense of needing to adapt (up to a point) to wherever I found myself. I was an only child, and friendship became and remains incredibly important to me. Perhaps this hard-wired sense of temporariness has contributed to my trying to produce as many different kinds of books as possible, but eventually you discover what you can and can’t do: I can’t write novels.
KL: How has your sense of ‘home’ evolved in your work over the years?
HR: As above, but I’ve lived in New Zealand for more than forty years, so that must count for something. My second wife, Belinda, was a Kiwi; for thirty years, she was a lovely person to share the world with. I’d say I like to live slightly at an angle to whatever community I’m in.
KL: How did books and poems come into your life, and what do you think have been influences on your later work?
HR: My mother was a great reader and read me Beatrix Potter, A.A. Milne etc as a child. When I was seven, I had measles and had to stay in bed for a fortnight. I read Arthur Ransome’s Peter Duck and then I couldn’t stop. Books were a protection and a passion at boarding school. As for poetry, at school we had to learn poems by heart which I enjoyed and later recited them in class which was nerve-wracking. When I was fifteen – like many others – I fell in love with Keats, then a few years later it was Sylvia Plath, Ted Hughes, T.S. Eliot, Gerard Manley Hopkins, C.P. Cavafy ….. I was also listening to a lot of music, particularly singer songwriters like Bob Dylan, Leonard Cohen, Richard Thompson, Joni Mitchell.
Everything you read and listen to is an influence. My mind is a lumber-room of things I’ve read and listened to, things other people have said, things that have happened to me and to others, places I’ve been, love and friendship – and all that crops up in my poems in one way or another. Plath and Hughes were a wrong trail. It took me a while to work that out. Well into my twenties, I couldn’t stand Philip Larkin, but not now. I like witty, melancholy poets.
KL: Your first book, People Like Us: Sketches of Hong Kong was published when you were 27. How did that come about.? What satisfaction did you get from seeing your name in print?
HR: People Like Us is a mixture of short stories and song lyrics. Hong Kong, as I experienced it in the 1970s, (still very much a British colony) was a heterogeneous mishmash of styles, and I tried to mimic that mishmash in the pieces I wrote. I was pleased when it got published but it wasn’t much good.
KL: Can you describe your writing space?
HR: I have a small study, but since Belinda died two years ago, I’ve shifted to the kitchen table. She wouldn’t have approved, but the kitchen is light and airy and the stove-top coffee-maker close by.
KL: What is your writing process from start to finish?
HR: I do a lot of drafts. First thoughts can almost always be improved. A friend likes to say, ‘It’s not the writing; it’s the rewriting’, and I agree. But some poems have come quite quickly. When I’m writing prose, I often play music, but not when I’m working on a poem.
KL: What usually sparks a new poem for you: an image, a phrase, or a rhythm?
HR: It can be anything really. I’m usually doing something else entirely – writing an email or some piece of prose or just walking around – and something will interrupt me. It’s often a phrase which for some reason acts like a magnet, attracting another phrase or an images or an idea. It might be something I’m reading; this has happened with English poets like Edward Thomas, Philip Larkin, James Fenton, Hugo Williams and Wendy Cope and New Zealand poets like Bill Manhire, Fleur Adcock and Nick Ascroft. Occasionally, I’ve written a commissioned poem: for a friend’s wedding, say.
KL: How do you balance experimentation with accessibility in your work?
HR: I don’t think like that, but I do try not to repeat myself if I can help it. However, several poems of mine have had successors; so I wrote a poem in the mid-1980s about my six-year-old daughter Jessie called ‘Your Secret Life’, imagining her as a teenager and me waiting up late for her to return home, and my latest collection contains a ‘Your Secret Life 5’, written when she was forty. I’ve found myself writing a few poem-sequences recently, including one about an imaginary New Zealand woman poet. That was quite new for me.
KL: How do your roles as poet, biographer, and critic feed into each other?
HR: Constructively, I hope. I think you can always get prose out of yourself if you sit there long enough (fiction writers might disagree), but not poems. Some initial reverberation/interruption has to happen, some ‘spark’, as you put it. It’s all writing, of course, and writing is a habit. You have to keep doing it, otherwise that part of you switches itself off or attends to other things.
KL: Looking back across more than thirty books, what evolution do you see in your writing life, and what themes do you keep on coming back to?
HR: I think lots of writers (except the very vain ones) suffer from versions of ‘imposter syndrome’ and have problems with their personal myth — that they are a writer. I’ve got a bit more confident that I am a writer and in particular that I can write poems. Getting published helps a lot with the personal myth: something you’ve done is now out in the world. Once you publish a book, though, you lose any control you had over it. People may love it, hate or, worst of all, ignore it. But that’s just the deal.
I prefer the term preoccupations to themes. I’m preoccupied with people, places, trying to make sense of the past, happiness, the role of luck, life’s oddities, incongruities and ambiguities….
KL: You often talk about ‘gaps’, doubt, and ambiguity as central to your work. How do these function in your poetry today?
HR: To measure gaps, to be in doubt, to see the ambiguity in things: that just seems to me to be human. Poems can be acts of discovery or at least partial clarification. They can also simply preserve something: an experience, a moment, a realisation, some sense of those we love.
KL: You describe teaching as a kind of midwifery: helping writers bring out what is already within them. How did you arrive at that approach?
HR: Decades of teaching suggest to me that encouragement is more likely to help someone tell the stories they have it in them to tell rather than giving them a hard time. Writing can be a bit like giving birth and, for some, having support and encouragement is more helpful than trying to do it all on your own. Of course, in the end you do have to do most of it on your own.
KL: What advice did you find yourself giving students most often, and does it still hold true for you?
HR: I have taught poetry courses, but over the last twenty-five years I’ve mostly taught creative non-fiction. I often quote Lytton Strachey’s comment that ‘Discretion is not the better part of biography’ and then add: ‘Nor the better part of autobiography.’ I also suggest that mixed feelings are more interesting to write out of and about than clearcut ones. If you’re writing about someone else, pure admiration tends to produce hagiography, pure dislike a vindictive portrait – all warts, rather than warts and all. Serious doesn’t mean earnest; you can be serious and funny at the same time.
KL: What is the best advice you’ve received as a writer?
HR: The best advice it would have been helpful to be given (but no one did) would have been: ‘Don’t eat your heart out trying to be a kind of writer you aren’t (say, a novelist). Try to find out what kind of writer you are and pursue that as hard as you can.’ Chaucer knew: ‘The lyf so short, the craft so long to lerne.’
KL: Which authors do you most often recommend to students or emerging poets?
HR: I mostly suggest they should read as widely as they can and that they should read as a writer.
KL: What writers are you returning to most these days?
HR: I often go back to Montaigne’s essays and Orwell’s and Virginia Woolf’s. Poets I often reread include: Derek Mahon, Hugo Williams, Thomas Gray, Wendy Cope, Fleur Adcock, Edward Thomas, Andrew Marvell, Seamus Heaney, Lauris Edmond, Anne French, Robert Browning, Thomas Hardy, Philip Larkin …
KL: What responsibilities do reviewers have to writers, and what responsibilities do they have to readers?
HR: Reviewers have an obligation to be fair-minded towards their subject and to write something as worth reading (ie well-written and enjoyable) as any other piece of prose.
KL: How can reviewers give criticism that is honest yet constructive?
HR: They should try to understand what the writer was aiming at (rather than the thing they think the writer should have been aiming at) and judge the work accordingly. This is easier said than done. Writers rarely remember the positives reviewers say, and rarely forget the negatives. Reviewing is hard, if you’re trying to do a good job. In a small country like New Zealand, there’s only one-and-a-half degrees of separation, which makes puffing and pulling your punches a tempting prospect.
KL: What kind of legacy do you hope to leave through your poetry and teaching?
HR: Whatever legacy you might leave (and few writers or teachers in the scale of things leave any) is not up to you. But of course writers hope people will positively remember something they’ve written and that their work will continue to be read after their death. When I think of the teachers who have matter to me, I think of them with immense gratitude and I hope some of my pupils might feel something of that, too.
KL: Is there a question about your work that you wish people asked more often?
HR: Interesting question, but I don’t really have an answer. Perhaps ‘Why, given that you also write plenty of poems in free verse, do you still think that there are possibilities in fixed poetic forms like the sonnet, villanelle and triolet?’ I could talk about that for a long time.
KL: If your life was a movie, what would the audience be screaming out to you now?
HR: Keep going! Well, I’d like to think they might.
KL: What’s next for you? What are you working on now?
HR: I’m threequarters of the way through a second volume of memoirs and about to write about a particularly difficult part of my life. I want to finish that and then a third volume, if I can. And write more poems.
*This interview has been conducted through emails.
Let me be honest enough. When I received this book for review penned by a Sri Lankan author, I expected it to be a debut novel written by a person who is one of the many new voices that keep on emerging in sub-continental English fiction every other day. But the unusual name of the author made me enquire a little further to find out that he was half Tibetan and half English, educated at Eton and Durham in England, and has been managing an international school in Sri Lanka for thirty years. All these issues account for and contribute to the background of the novel’s setting. More surprise was in store when I found that Chhimi Tenduf-La has been writing fiction for the past ten years and his first novel, The Amazing Racist, was published way back in 2015. Since then, he has penned two more books and now his fourth book, A Hiding to Nothing, is what he himself defines as his “first domestic thriller.”
Such background information therefore definitely helps the reader to understand the nature of this present novel, which is set in Colombo’s manicured gardens owned by rich, elite and sometimes dicey people, and simultaneously moves to the activities set in England in Durham’s cobblestone streets.
The central issue of the story revolves around the miscarriage of Neja Pinto after she marries Ramesh in England and her subsequent inability to conceive which results in taking recourse to surrogacy. Believing in the stigma of South Asian sensibilities when a woman is looked down upon if she cannot give birth to her own off-spring, they want to keep the entire matter as secretive as possible so that they can come back from England to Sri Lanka and claim the child, Devin, as their own biologically born offspring till a point when the child is kidnapped by unknown people. From this point begins a lot of questions like who would dare take Devin – and why? As the incidents of the story march forward at electronic speed, creating the right atmosphere of a well-devised whodunit, the novel is crowded with innumerable characters, some unique, others quite stereotypical, but none out of suspicion. Is it the swimming coach Neja gets too close to? Could it be the ghosts of their past – the ruthless creditors Ramesh deceived in a Ponzi scheme, now back for blood? Or is it the enigmatic Dr Haksar who helped them have a child? And what of the mysterious woman from the British High Commission, whose probing questions hint at knowledge she shouldn’t possess? As the whispers grow louder, one name resurfaces with terrifying weight: Satya Basu, who actually bears the child in lieu of money. Is she back to settle an old score?
As mentioned earlier, at the centre of the story are the protagonists Neja and Ramesh Pinto, who are now husband and wife, but are also portrayed in their pre-marital days in England. Then there is Ramesh’s mother Loku Madam who is a stern and powerful woman with complete control over her son, which results in a sort of mother fixation. Loku Madam is planning a fourth marriage with a rich tea garden owner.
There is a swimming pool trainer called Johnny Dias with whom Neja has a fling resulting in several complications in the plot; the child Devin who disappears after he is kidnapped and from where many more eventful activities take place in the story; then there is Mercy Mbangwa who works at the British High Commission but also takes too much of an interest in the affairs of Neja and Ramesh Pinto. The Pintos take on names as Nita and Ravi Ponniah when they live in Durham because they want to remain incognito and take possession of a surrogate child in the making by another character called Satya Basu ( I am surprised because though ending with an ‘a’, in Bengali Satya is usually a male name and not a female one), Dr. Haksar and several other characters, all of whom are illegal immigrants in England. There are bartenders, hustlers and many other minor characters that crowd the scene too.
Chhimi Tenduf-La unravels a suspenseful tale where the truth is elusive – and the cost of uncovering it may be too high to bear. He brings in all possible locations and situations with very intense visual details which makes us feel it to be the right ambience for a Netflix movie. The novel is architecturally very carefully set through fifty-six chapters (some as short as one and a half pages) to others slightly longer, and the chapters are very carefully juxtaposed by alternating between Sri Lanka, 2024 and London/England 2015, 2016, 2017 and 2018. In fact, the last chapter brings us to the present Sri Lanka in 2025 where finally all the mysteries are unravelled and the author hints at a positive and optimistic note where all the sound and fury is resolved to a quiet ending.
The racy speed at which the author takes the readers through this 310 page-turner mystery at times makes one confused and it seems that since he is attempting a new sub-genre of what he calls a first attempt at a ‘domestic thriller’, he has attempted to put in as many things as possible. Some of that could probably have been avoided. But his innovative style and deft handling of the English language needs special mention, and this reviewer strongly recommends everyone to read and appreciate the novel.
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Somdatta Mandal, critic and translator, is a former Professor of English at Visva Bharati, Santiniketan.
PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
Whirling Dervishes, painting by Jean Baptiste Vanmour (1671-1737). From Public Domain
In 1976, I bought a small country cottage very pleasantly located near the town of Sheffield at Dronfield in South Yorkshire from an elderly woman who informed me she that had travelled quite extensively throughout Asia in the nineteen twenties and thirties before settling down here. She never married. The learned woman left no forwarding address.
Settling in took much time and energy because of my abundant belongings. At last, one rainy afternoon having nothing to do, I climbed the shaky stairway that led to the garret. The door had been left ajar. Inside the low-ceiling, ill-lite space, there was nothing but a large chest placed in the middle. The lid lay aslant. Its hinges were broken.
Curious about its contents, I began rummaging through the numerous newspaper and magazine clippings, booklets, letters and other documents. A particular envelop caught my eye because the red wax seal had been broken. Wax-sealed letters are very out-dated these days. When I opened the envelop I understood why it was sealed. A seven-page letter had been written in fine, elegant script, by Lady Sheil, dated 1869. Lady Sheil was quite a prominent woman in her time[1] . This indeed was a remarkable find. It baffled me why the former proprietor would leave in a chest of documents a letter of such archival interest. Since there was little light in the garret, I took the letter downstairs to read it. Unfortunately there was no addressee, so I assumed it was sent to the former proprietor. I must confess that a feeling of guilt touched me when I began my reading. Luckily I overcame this sensation because the contents of the letter proved extraordinary …
Lady Sheil details a very peculiar adventure of an Englishman who named himself Ali the Dervish -or as she spelt it, Deervish — who had undertaken a voyage to ‘Balochestan, Persia’[2]. As I read through her letter, I came to realise that the Englishman had abandoned his British ways entirely, adopting those of the semi-nomad Balochi. To such an extent was his assimilation that he even married a Balochi woman, something utterly unthinkable at that time — in the year 1856. Why Lady Sheil would write a long letter about this chap to an unknown reader or readers heightened my curiosity.
I began investigations at the Sheffield library and found Lady Sheil’s Glimpses of Persian[3] though I found nothing at all about Ali the Dervish. Lady Sheil mentioned something about his diary but nothing substantial came of this. Be that as it may, the letter fascinated me by its mysterious allusions and ellipses, especially concerning this unusual identity change. Not a simple task for a European in the nineteenth century, or even in our century for that matter. This Ali even outdid Sir Richard Burton’s bursts of outlandish impersonation …
Examining the letter carefully, I felt a strange, slight tremor goading me to do justice to this eccentric Ali. Something unsaid in the sentences urged me to read between them, to scrutinize the margins and the paragraph indents as if Lady Sheil had deliberately left out parts of her narrative for her reader to fill in those blank, yellowing spaces.
I picked up my pen, imagining myself to be both Lady Sheil and Ali the dervish, and began filling in the those blanks, writing in the gaps, the lacuna, the untold events and details so to speak. Indeed, I had convinced myself that the letter had been destined for me. And this resolution was enough for me to divulge the mystery of Ali …
Ali, whose English-born name was left unknown, had had the best of aristocratic educations in the fine arts, especially languages. He was fluent in Hindustani, Persian, Pashtun and Turkish, besides having mastered four or five European languages, including Hungarian. This was quite a linguistic feat, second only to Richard Burton whom, by the way, Ali had the occasion to meet in Lahore. A meeting which lasted two or three weeks according to a friend of Burton’s memoirs. Little, however, is reported about their relationship.
Prior to Ali’s arrival in India and that fortuitous encounter with Burton, he apparently had led a rather lukewarm existence in England, and this in spite of his family wealth, or perhaps because of it. His accumulation of capital was analogous to his successive accumulations of prolonged bouts of depression. They left him utterly exhausted. How and when he left England is not written in the letter, although he probably reached India by ship, then on horseback or foot into Northwestern India, accompanied often by erring minstrels and story-tellers. From whom Ali learned the art of dancing, chanting and story-telling. It was not a question of imitating these rituals and customs. Ali had integrated them as if they had been part of some distant, latent self that required jolts of recollection to surge up from the depths of the unconscious. In fact, Burton was quite taken aback by Ali’s very ‘unEnglish’ appearance. His manner of speaking English, too, possessed a curious twist of Persian and Hindustani syntax — a ring of their tonal stress.
To Ali’s pleasant surprise, he no longer suffered from bouts of violent depressions. The former Englishman on leaving Burton, perhaps in 1849, rid himself of paper money, donating it to missionaries, then rode off into the verdant valleys of North-western India towards Afghanistan carrying only the clothes on his back, two gourds of fresh water, several loaves of acorn-bread and a pouch of Arabic gum. Ali carried no weapon.
Ali’s sound knowledge of Hindustani, Pashtun and Persian offered him unparallel glimpses of these undomesticated lands. Lands of shifting desert sands whose rising heat conjured in the distance illusions of ravishing oases and sparkling cascades off tree-laden crags. Ali had been warned about these deceitful mirages (by Burton?) whose marvellous vision had been the death of many a brave adventurer.
He kept to the clayey track, accepting food and board from the hospitable villagers or sleeping under the silver stars on his woven kilim-saddle cloth. He rode days or nights penetrating landscapes of indescribable beauty, of terrifying singularity, of unbearable heat in the day and equally freezing nights. At one point in his wanderings, Ali, slumbering on his horse due to the rising heat and lack of food, looked up to discover a gigantic Buddha hewn into a tuft-like cliff. A small stream ran in front of the lithic niche along which flourished many date trees. There the Buddha stood, calm, reposed, sedentary, encased in his stone casket, home to a myriad birds who had made their nests on his rounded shoulders and shaven head. Ali jumped off his horse, filled his gourds with clean water, scouted about for fresh dates. With one last look at the towering Enlightened One he set off towards Persia, filled with equivocal sensations. He felt that his nomad days would soon be numbered …
A month or two passed. Now villagers tilling their fields or collecting wood no longer greeted or spoke Pashtun to him, but in Dehwari or Persian. He welcomed this language shift. Ali felt more at ease in Persian, albeit it be the Dehwari dialect, which he had learnt from one or two erring Zarathustrian talebearers in India. By then his uncombed beard touched his chest and his hair his shoulders. In one village he traded his khaki-coloured shorts for a shalwar[4] and his boots for goat-skin sandals. In another his Safari sun hat for a turban and his heavy flax shirt for a long, cotton tunic. Whenever he met tillers or merchants they would greet him with the customary ‘hoş amati’[5]. By their pronunciation and vocabulary Ali knew he was travelling southwards into Balochestan. Temperatures rose and rose — 37° C … 42° C. His horse trotted slower and slower. Her rider drooped soporifically over her mane. Ali no longer calculated his wanderings in farsakhs[6] but by the risings and settings of the sun …
Notwithstanding these discomfitures, the persevering Ali carried on. To his delight the track widened, hospitable shepherds driving before them their herds of sheep or goats offered the solitary traveller the warmth of their camp-fires, goat’s milk, cheese and acorn-bread. Caravans of transhumance nomads pressing towards the high plateaus nodded to him. The stony-faced herdsmen chanted in their own language which translated means —
A breath of mountain breeze, A breath of wind from the Sea, In the middle, We trudge The pilgrims of the fountain…
Then they called after their huge, savage dogs. Ali seized upon that admirable chant and intoned it to himself or aloud …
One sparkling, azure day, Ali, road-weary, alighted from his horse in a large settlement of tents, called Sa’idi. There both Persian and Dehwari were spoken, judging from the scores of people who came to greet him. It was a charming settlement, surrounded by fields of red poppies, iris, bluer than the blue of the sky, crown imperials whose orange tints glowed like lit candles, and tulips. Horses, sheep and goats dotted the terraced rows of poppies on the hills and skirts of the low-laying piebald mountains, motionless. Ali, both dazzled and comforted by the undulating kaleidoscope colours decided to halt for the night in this welcoming settlement to rest his fatigued physical and mental state and his horse.
When he asked for the elder of the settlement, he was directed to a very large white tent. In fact, since his arrival the snowy-bearded elder had been eyeing the stranger askance. He threw open the flap of his tent and greeted him in Persian as custom would have it, inviting his visitor inside for tea. Sipping their respective glasses of sugared tea, the snowy-bearded elder’s deep-set black eyes peered into those hazel-brown of Ali’s. Though he was pleased to meet this curious traveller, he was confused about his identity. Finally he put the question point blank to his sipping visitor: “Are you Persian?”
Ali nodded neither yes nor no. His ambiguous nod set off the string of events that followed. events that transformed the already transforming Ali into a rather ambiguous Other …
The snowy-bearded elder had read that ambiguous nod as a sign of belonging. Ali’s sun-mat complexion, his extraordinary command of both Persian and Dehwari, his knowledge of social and religious habits and practices, mostly acquired during his years on the road, opened the elder’s heart and those of the Balochi people of Sa’idi, people who now had stepped into the tent, forming a large circle round Ali and the snowy-bearded elder. Out of this wide circle came the elder’s three sons and daughter to lead him to his own red tent at the outskirts of the settlement. His horse was led to pasture with the others.
On the thick carpets of his medium-sized tent, Ali sat and meditated upon that ambiguous nod. Had he really become the one of them? Deep within his heart, the former Englishman rejoiced … rejoiced at his ‘crossing over’. He had become what he really was …
Several years passed. Ali no longer felt guilty about leaving his past behind. His immersion seemed complete. He sang and danced round the ritual fire at night. He told stories night after night after a hard day’s work in the poppy fields, apple and peach orchards and the vineyards, the tribesmen chanted their chants of ancestral lore, joined him in his whirling dance, one palm to the Heavens and the other to the Earth, eyes staring into a void of quiescence …
It was in Sa’idi that he began to be called Ali the Dervish, whirling as he did before and behind the leaping flames. Ali taught his dance to the snowy-bearded elder’s three sons. In turn, the elder offered his daughter to him in marriage — a privilege since this signified entrance into the chieftain’s family.
Once the three-day marriage ceremonies were over, his lovely bride — for she was truly lovely — sat next to him in the nuptial red tent. His wife, whose name has never been recorded, demanded nothing of him. She accepted all his nightly hesitations … ‘failings’ … Her fruity laugh and obsidian back eyes spoke a language that communicated higher values … loftier treasures than uncertainty, physical gratification or hereditary obligations.
Ali slowly discovered that his young bride possessed the quality of a seer, perhaps even belonged to a long lineage of Central Asian mystics. Intense were her meditations and visions of the Other World, of events passed and those to come … His past … Their future … Ali, both bewildered and beguiled by this power of prophesy, would timidly question his bride about her unusual gifts. She would answer enigmatically: “One must remove the Husk before bringing in the Bride,” an adage he never fully understood, nor would she ever elucidate.
On other moonlit nights, alone within the sanctuary of their intimacy, Ali’s wife would envision scenes of his long aristocratic lineage, each member afflicted by physical or mental atrophies, plagued by wasting ennui. The Dervish listened in awe as she revealed events quite unknown to him. Yet, he remained speechless, peering into the almond-shaped eyes of this woman depicting scenes that could very well cost him his life. She said nothing. He yearned to avow everything to her but some fey voice prevented him each time. She read his mind and laughed her fruity laugh, delving ever deeper into his life … theirs !
Ali accompanied her with his eyes then turned them to the dying embers of the stove fire, the glowing logs sizzled lightly in the silence. Was he deluding himself? He knew that his wife had discovered his native idenity. But were all those past scenes his true identity? He indeed stemmed from that hoary lineage, the last scion. Was he the last to play a role on this world stage of masquerade and mummery? No ! He was Ali the Dervish … Here amongst these hearty tribesmen he played no role. He had overcome the hardships of childhood as a fatherless boy. That unknown gentleman had left for Africa never to return! Never a letter nor a message brought by acquaintances. Before dying of grief, his poor mother repeated to him everynight: “Look to the stars.” And the sullen boy looked, and believed that they would lead him to another life … another identity !
Once Ali began to cry softly listening to the sizzling embers and the light, rhythmical breathing of his strange wife.
Many years had passed and yet, they had no children. His hair and beard had greyed. Yet, no reprimand, no rebuke, no judgement ever came from the community, especially from her aging father. Was the power of her revelations known to him ? Would he be the last branch of that gnarled and rotten aristocratic tree ?
Ali rode often into the fields and mountains to gather wood to build tent-frames or glean fruit from the many apple and peach trees. During these solitary moments his past crept up on him, making him feel guilty. There seemed only one solution : speak openly, candidly to his wife about his British birth, his genuine desire to become the Other. She would surely understand since she had already read his former life by sounding his heart. That night he would go straight to his wife.
But, just then out of the blue sky his wife came galloping towards him, whipping up her stead. She jumped off, an odd expression wrinkling her forehead. Ali ran up to her, took her shoulders gently, admiring the sapphire blue that framed them so perfectly like a painting. There she stood, basking in the soft glow of the mellowing, evening sun. Before he could utter his rehearsed confession she put a hand to his lips.
“Father has just passed away,” she whispered softly, without emotion. “He has been freed from the trammels of worldly existence.” She smiled. “Now you too are free to divest yourself of a personage that has been conferred to you by the stars and the strength of your will.”
“But who am I really, my dear?” her husband wondered. She caressed his bearded, burning cheeks. She answered: “If you want the horse to neigh, you must slacken the reins.” Turning round, she rode back to the settlement to wash the body of her deceased father and prepare the three-day funeral rites with her brothers. Ali puzzled by that enigmatic counsel trudged to his horse.
He rode back far behind her, meditating his ‘freedom’. What other choice had he?
This sentence was the last in Lady Sheil’s long, detailed letter. On further investigation into this strange fellow at the London library, I discovered that Ali the Dervish had divorced and remarried his bride to one of her brother’s mates, then left Sa’idi. He was last seen in Tabriz, Persia. No document reports his whereabouts after his reaching that northwestern town in the lands of the Azeri people.
I have often wondered whether Lady Sheil ever knew who Ali the Dervish really was. I have my doubts. Only his Balochi wife knew, and of course, that mysterious person could have never been questioned. It’s also odd that Ali himself — whatever self that be– had never woven his thoughts and experiences into a book, never enlightened a Western public on integration and assimilation into a foreign culture.
As time went by I even considered that this letter might have been a hoax to hoodwink a naive fellow like myself into clothing Ali in legendary fashion. On second thought, though, who’s to arbitrate between fact and fiction ? Not I, in any case. For isn’t it a refreshing act of freedom to slip from one to the other without a pinch of guilt ?
[6] A Persian measurement equivalent to 5.35 kilometres
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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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That is the question Ratnottama Sengupta is asking with so many grey heads since London’s Westminster voted in favour of Assisted Dying
From Public Domain
“She was in so much pain these last four months that we are not mourning her final exit. We are celebrating her liberation.”
Speaking with Bhabhi’s[1] nephew last week forced me to readjust my emotions regarding the final goodbye. Condolences are in order, worldwide, when a dear one departs the mortal world. But of late I have been noticing that people “celebrate the life’ of the departed soul rather than mourn the death. Yes, every departure is a loss, taking an emotional toll of those left behind. And still I am not shocked nor angry that on June 20, a day after Bhabhi breathed her last in Singapore, the British Parliament voted in favour of a bill to legalise Assisted Dying for terminally ill people.
This has paved the way for a long debated social change that has, for as long as I can remember, been held in abeyance. Because? It has always been argued that, since we cannot bring the dead to life, we do not have the right to take away life. Indeed, the UK parliamentarians voted on the subject 10 years after it was first proposed, I learn from the news reports. And even as the Wise Men of London debated the issue, demonstrators outside were crying out, “Kill the Bill, Not the Ill.”
Once the Bill is passed by the House of Lords, the Terminally Ill Adults (End of Life) Law will give “mentally competent, terminally ill adults in England and Wales with six months or less life to live, the right to choose to end their life with medical assistance. Those who would want the procedure would have to gain the compassionate “Aye!” of two doctors and a panel of experts.
While the scrutiny by the Upper House might take months, it is unlikely to be blocked now that it has gone past the Commons and secured a nod from the PM.
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My first acquaintance with the concept was garbed in the words, ‘Mercy Killing’. I was a school-going teenager when I read a Bengali courtroom drama, Parashuramer Kuthar (1989, Parashuram’s Axe) where the son was in the dock, fighting the charge of murdering his mother with morphine. “Night after night she would cry out of acute pain. Night after night I sat by her bed, watching her inch towards death. The doctor had prescribed the morphine that let her sleep at night. But when that failed, I gave her a repeat dose so she could go to sleep…”
Half a century ago that sounded ominous. Now, having seen — and digested — the ‘Assisted Suicide’ of celluloid icon Jean Luc Godard[2] in the autumn of 2022, I have been weighing my responses to the concept.
Godard, born on July 7, 1930, had lived in France from where he had revolutionised cinema across the globe. At the age of 91, with “multiple disabling pathologies” — to quote his doctors — he went to Switzerland because that was the only country to have legalised euthanasia as long back as 1941. Albeit they have specifications, the overriding one being this: the person assisting the suicide must not have any selfish — read, monetary — motive to provide the seeker the means to exit.
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“Euthanasia is death with dignity,” my Jyotish Pishamoshai had said three decades ago. At 90 something, the man who went around all his life in trams and buses, to look up his younger cousins, simply hated to be bed bound. Besides, he had seen his youngest brother Dinesh “hang till death” at age 20, without a trace of remorse for having bombed the Writers Building in the Capital of the Raj. So why would the elder brother, his memory intact, want to “be a burden” to even his only son? Mercifully, Sudhir Da did not have to go the way of Parashuram. The almighty in heaven voted for the nonagerian’s exit.
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My response to the issue peaked when I read this poem, ‘Antim Akanksha’ (The Last Wish) , by Purnendu Ghosh of Jaipur. This IIT-ian from Kanpur, a diehard cinema aficionado, has penned the same thoughts in Bengali and English too. But I had already translated his anguish in Hindi before I spoke with him. “I had written these lines when I was sitting by my mother-in-law, then languishing in the hospital. When I had first seen her, she was 46. Over the next 46 years, I was witness to the transformation age had forced upon her I could only watch, helpless, because the final exit is in the hands of only the Almighty.”
I am still weighing my responses. Yes, I believe in the Existence of a Superior Force. Still, when a person has to lie waiting to bid goodbye to pain, would he or she wait for His mercy, or that of the medics?
Ratnottama Sengupta, formerly Arts Editor of The Times of India, teaches mass communication and film appreciation, curates film festivals and art exhibitions, and translates and writes books. She has been a member of CBFC, served on the National Film Awards jury and has herself won a National Award.
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Art by Salvador Dali(1904-1989) From Public Domain
BEHIND BARS
I write about what I see…
If you don’t want me to see it Close the TV channels down
I write about what I see…
If you don’t want me to scroll up and down Close the internet down
I write about what I hear…
If you don’t want me to listen Put all the people behind bars
Though I fear, the truth May slip through the cracks
COME BACK THE COUNTRY I LOVE
Come back the country I love Come back and put Food on my table
Come back and bring me Peace and Love
No one is excluded and I belong here again
Not trembling over words Or the bang at the door
It is you who don’t belong here anymore
Come back Come back the country I love
THIS IS HAPPENING
This is not happening This you can’t see The prison cells are filling Whilst you digest the lies on TV
This is not happening This you can’t see
You play deaf dumb and blind Until you see
This is happening This you can see Your brother your mother your father Taken away Live on TV
CHEERING YOUR GENOCIDE
Every time I let the tap run, I feel guilty Every time I fill my belly, I turn away from the screen Every time the key clicks to my door, I can open and walk around But you and yours are raised to the ground, No guilt from those who cheer on your genocide.
DEAD SOUL
There is no limit Because babies are still born And each by being alive is dead
The last straw a family of nine wiped off this earth
But there are fields and fields of such dead souls.
SOMEONE IS KILLED
Everyday someone is Killed on your street. . . No one says or does anything to help . . .
It’s not your street. . . But everyday someone is killed on a Gaza Street A human being just like you and me.
David R Mellor is from Liverpool, England. He spent his late teens homeless on Merseyside. He is currently writing and performing in Turkey. His work has been featured by the BBC and the Tate, and his published collections of poetry are What a Catch (2012, Some Body (2014), Express Nothing (2019) and So This Is It (2020). His collection of stories An Englishman in Turkey (Turkiye’De Bir Ingililiz) has recently been published .
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Ogof Twm Siôn Cati Cave is the place the outlaw graced with his face and the remainder of his ruffianly presence when he was hiding from the drab forces of Law and Order.
Ogof is the Welsh word for Cave, a word never heard over the border in England, and Twm Siôn Cati is hardly known outside his native land. I understand why: he is obscure and there’s no use being in great haste to fashion poems about him.
He was a Robin Hood character, I guess you can say. If you trudge the wrong way on the road between Rhandirmwyn and Soar y Mynydd you might even end up as his involuntary guest and be forced to relax on his stone sofa while staring down the barrel of his old flintlock pistol.
He might whistle through his teeth a merry tune, but no melodies later than the 17th Century. Twm Siôn Cati never listened to the music of Erik Satie or Debussy or Shostakovich. How could he? and how can you expect him to be familiar with their melodies if it’s true he lived so long ago in a damp cave?
You have slipped back through time and that’s the reason if not the rhyme for the mess you find yourself in now: wave farewell to modern comforts, be resigned to a tougher life and I think you’ll find solace in the challenge.
Unlike Robin Hood, Twm Siôn Cati never did and never would rob the rich to give to the poor. He robbed the rich and the poor as well to give to himself, but needless to say, on any given day he preferred wealthy victims.
Enjoy your stay in Ogof Twm Siôn Cati Cave. Be brave: the scenery is wonderful, there are blackberries in early autumn, the colourful rocks, odd as socks glisten in the rain.
You ought to remain sane if you accept your fate: no pain, no gain: no coin to toss, no loss. Twm Siôn Cati has adopted you as his heir, you must prepare to follow in his footsteps and become a troglodyte, a night bandit plaguing the heights of the region: he planned it this way all along.
Rhys Hughes has lived in many countries. He graduated as an engineer but currently works as a tutor of mathematics. Since his first book was published in 1995 he has had fifty other books published and his work has been translated into ten languages.
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The nomenclature ‘historical fiction’ is sometimes quite confusing for the reader who keeps on wondering how much of the novel is real history and how much of it is the figment of the author’s imagination. Beginning in 1686, and set in the later part of Aurangzeb’s reign, this work of historical fiction named Job Charnock and the Potter’s Boy charts the turbulent history of an insignificant hutment in the inhospitable swamps of Sutanati in Bengal that becomes one man’s unyielding obsession. This man is no other than Job Charnock whom we all claim to be the original founder of the city of Calcutta.
Bengal during that period was the richest subah of the Mughal Empire and the centre of trade. The English were granted a toehold in Hugli when Shah Jahan ousted the Portuguese in 1632 and made it a royal port. Since then, they had been worrying Shaista Khan, the current nawab at Dhaka, to give them permission to erect a fort at the mouth of the river but the wily old nawab did not agree and dismissed their petitions repeatedly. This was a period of extreme flux when the European powers like the Dutch, the Danes, the French and the English were all playing out age-old rivalries in new battlefields, aided and abetted by individual interests and local conflicts. This is when Sir Joshua Child was at the helm of East India Company’s affairs in London throughout the 1680s and his plans were brought to fruition in faraway Bengal by William Hedges and then Job Charnock.
Of the earliest champions of the British Empire, none was as fanatic or single-minded as Job Charnock. He evinced no wish for private trade or personal gain, and unlike many of his contemporaries who returned to England as wealthy ‘nabobs’, he lived and died here as a man of modest means. His life’s work was only to identify the most strategic location on the river and secure it for his masters.
Sutanati, with its natural defences and proximity to the sea, appealed to his native shrewdness and he applied himself in relentless pursuit. The story of this novel begins in Hugli in 1686, on the first day of the monsoon, when a poor potter, Gobardhan, and his wife, Indu, find it difficult to make ends meet and their life is centred around their young son Jadu. In the guise of Gobardhan relating bedtime stories to his son, the novelist very tactfully gives us the earlier historical background of the place. He tells us how during his great-great-grandfather’s time, two hundred years ago, Saptagram was the greatest city in the country, the greatest port in the Mughal Empire where ships and boats came from all over the world. Later the Portuguese bought land and built a fort at Golghat, but the Mughals grew jealous of them and finally attacked Hugli and ousted them from there.
Coming down to the present time, Jadu is twelve years old when his parents are burnt to death in front of his eyes as they were innocent bystanders in the struggle for power between the East India Company and the Nawab of Bengal. By a quirk of fate, Jadu is rescued by his father’s Mussalman friend, Ilyas, who is really protective of the boy and acts as a substitute father figure. But soon Ilyas leaves for Dhaka on a diplomatic mission and thrusts the young boy in the hands of a trusted Portuguese sailor and captain called D’ Mello. Since then, Jadu is drawn into the whirlwind of events that follow. He spends a lot of time on the river, and from December 1686 to February 1687, stays at Sutanati. Then, he moves from Sutanati to Hijli, and back to Sutanati up to March 1689, till at last he stands face to face with the architect of his misfortune — Job Charnock himself.
The rest of the tale hovers around how Jadu becomes one of his most trusted aides and though Charnock’s grand dreams did not come to fruition during his lifetime. When he died in 1693, the place was still a clutch of mud and timber dwellings still awaiting the nawab’s parwana[1] to build and fortify the new settlement. The English finally managed to acquire the zamindari rights to Sutanati, Kolkata and Gobindopur in November 1698, when the area had become quite lucrative by then.
In exploring the how, but more importantly the reason for this coming into being, the story then speaks of the motivations of the great and good and the helplessness of the not so great, all of whom in their own way contributed little nuggets of history to the city’s birth. The novel is also filled with common folk, both local natives as well as foreigners, who watch unheeded while destinies are shaped by the whims of rulers. Interwoven with verifiable historical events and many notable characters from history, the novel therefore is above all primarily the story of an innocent boy Jadu who navigates the different circumstances he is thrust in and emerges victorious and hopeful in the end. As the narrative continues, he also moves from innocence to maturity. Through his eyes we are given to read about a wide range of characters who form the general backdrop of the story.
In the ‘Author’s Note’ at the end of the novel, Madhurima Vidyarthi categorically states that this is not a history book, but she has strung together imaginary events over a skeleton of fact, based on the sum of information available. She states, “While trying to adhere to accepted chronology, the temptation to exercise creative license is often too great to be overcome”. The most significant character in this perspective is Job Charnock’s wife, who has been the subject of much research and her treatment in the Company records is typical of the time. But though a lot of information is available about Charnock’s daughters repeatedly in letters, Company documents, baptismal registers, and headstones, their mother is conspicuous by her absence. This is where the author applies her ‘creative license’ and makes Mrs. Charnock’s interactions with Jadu reveal his coming of age, and with her death, he symbolically reaches manhood. Vidyarthi also clarifies that several characters in the novel like Jadu, his parents, Ilyas, Manuel, Madhu kaka and Thomas Woods are also imaginary, and they represent the nameless, faceless masses during that period and therefore provide a ‘slice of life’ that make up history. All in all, this deft mingling of fact and fiction makes this almost 400-page novel a page-turner, ready to be devoured as fast as possible.
John Matthai’s name has little resonance for today’s generation, but he was one of the brightest stars in the firmament of his time, and even in retrospect. He cultivated many gardens, starting his life as a lawyer and later becoming a professor, administrator, banker, corporate leader, and Minister. In this delightful biography of Matthai, whom Nehru called “Honest John”, Bakhtiar K Dadabhoy tells us of the different hats worn by him. For his students in Madras, he was a shy professor who was one of the most lucid exponents of a dry subject like economics. JRD Tata would always turn to him for sagacious advice.
For Nehru, who greatly respected his ability and integrity, Matthai filled two cabinet posts, even though the parting was somewhat unpleasant when Matthai resigned as Finance Minister, as he feared that the newly created Planning Commission would be a ‘parallel cabinet’ and would be in perennial conflict with his department. CD Deshmukh, the redoubtable civil servant who succeeded him as FM in the Matthai Memorial Lecture said: “He was one of the most cultured products of India, having a perceptive and thoughtful mind, a sobriety of judgment of men and affairs, a rare concern for principles, scholarliness, with its flames kept lit by regular reading.”
He was the first Indian to get his DSc from LSE in 1916 and worked under Professor Sidney Webb, a Fabian socialist, who was at the height of his powers and fame. Though Webb was his guide, he was at no time a Leftist or socialist Professor of Economics. He had a thorough understanding of what free enterprise could do. He was one of the principal authors of the Bombay Plan, a memorandum submitted to the government in 1944 led by Tata, Birla and Thakurdas.
The Bombay Plan represented a search for a new style of capitalism that would chart a middle path between state-led planning and private enterprise. This was in the background of a fierce intellectual debate fought in England between two towering economists, Hayek and Keynes.
While Keynes advocated active state intervention and the desirability of state-funded programs, Hayek favored non-interventionism and free trade. It was to the credit of Matthai that the planners envisaged a mixed economy, in which the state and the private sector would play a complementary role, thus proposing a visionary compromise between two systems, free market and state control.
Ironically, he resigned as Finance Minister after failing to reconcile with Nehru on the setting up of the Planning Commission. According to historian Rakesh Ankit, it was an individual and an institution that made the widening differences unbridgeable. It was Trone, born to Jewish parents and an engineer with General Electric involved in an electrification drive in the USSR, who impressed Nehru with his All India Plan of a ‘managed mixed economy’ that was sufficiently controlled to ensure equity.
While Nehru was taken by Trone’s view that a Planning Commission would reflect regional aspirations and diversity, and his view that Indian capitalists were only out to make profits, Matthai did not share his enthusiasm. In a letter to Nehru, he wrote that the Indian economy was like a “damaged ship and our job is to repair it and not as naval architects but experienced, competent workmen.” Nehru responded by defending planning as ‘a positive active policy’, giving examples of planned progress made by England, Germany, Italy, the Soviet Union, and Japan since the war.
Unlike Patel, who was a hard-headed realist, Nehru loved the abstract argument and delighted in drawing generalised inferences from situations that offered the slightest provocation to his nimble mind. Speaking six years later, after the Planning Commission was formed, Matthai said that “the planning commission has become a body of amateurs, with whom, for all practical purposes, the final decision rests in matters of economic development.” Most of Matthai’s fears about the Planning Commission proved to be well-founded. Critics like Kripalini and Rajagopalachari openly showed their displeasure. Rajaji founded the anti-socialist party.
Dadabhoy also gives a glimpse of how Liaquat Ali Khan, as FM in the interim government, proposed a business profits tax, an increase in corporate tax, a dividend tax, capital gains tax and a high-powered tribunal to deal with tax evasion. Matthai was the only non-league cabinet minister to defend the budget in public. But Patel and Rajgopalchari, who made no secret of being pro-capitalist, saw the budget as a way of harassing businessmen.
Ventilating his frustration with the hegemony planning enjoyed, he wrote to Nehru: “I fear a church is growing around the God of Planning”. However, planning remained the master narrative, and the plans laid the foundation for infrastructure in sectors like steel, fertilizers, cement and chemicals, promoting agricultural self-sufficiency and focusing on inclusive growth and social justice.
Wavell noted in his diary on 5th March 1947, “Nehru, Patel & Bhabha find that the budget is not popular with their big business supporters and are trying to rat or hedge.”Matthai abolished the capital gains tax and reduced super taxes. Pandit Kunzru doubted, “If such reductions would lead to greater productivity. A time has come if free enterprise is to be given a free hand or the country should opt for a socialist economy.” It was only a decade ago that Prime Minister Modi abolished the Planning Commission without any discussion.
Matthai had an unconventional approach to budget presentation. He is the only railway minister to deliver a budget speech without a prepared text. In 1950, he chose to deliver his Union Budget speech extempore. Dadabhoy also brings out unknown facets of Matthai’s personality. He approached Nehru and Patel to bail out his son, who had run over someone while driving his car in Allahabad. Nehru was reluctant to help, but Patel intervened, and Matthai’s son was bailed out and quietly sent to England to escape the net of law. Matthai was known for his honesty and uprightness, but his fondness for his son blinded him to those values.
Matthai, despite his serious differences with Nehru on the issue of the Planning Commission, was a great admirer of Nehru. He wrote after his first meeting with him, “If he ever asked me to go to prison with him, I should find it difficult to refuse.” Mathai considered his long association with the Tatas to be the happiest period of his life. Sir Homi Mody, a Tata luminary later to become the governor of Uttar Pradesh was known for his wit. Homy contended, “Matthai had all the advantages of face, figure, manner, and voice and invested everything he said with an air of profundity. Matthai was a technocrat of different timber who did not mix personal respect with policy differences.”
Though trained under Fabian socialist, Sydney Webb, whom Nehru adored, he did not jump into the trap of socialism. He was a pragmatist who looked at India’s damaged ship, post-Partition, through the lens of competent workmen. Judging a visionary like Nehru and a pragmatist like Matthai can be a nightmare for any biographer. However, Dadabhoy skirts the issue with skill.
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Professor Satya Narayan Misra is a distinguished expert in Public Procurement & Contracts with over three decades of experience in the Indian Economic Service & Indian Defence Accounts Service. He has made significant contributions in drafting a manual for defence procurement and bolstering self-reliance in critical technology. He has authored seven influential books and published 127 research articles, including 18 in prestigious Scopus-indexed journals such as the Economic and Political Weekly (EPW) and Defence Studies (UK). He looks at macroeconomic issues through the lens of Constitutional expectations. He is a Professor Emeritus and a sought-after speaker on public policy, budget, development issues, and Constitutional Cases.
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‘So what is it like being the son of Bimal Roy[1]?’ Ratnottama Sengupta asked the author of Ramblings of a Bandra Boy
Ratnottama Sengupta and Joy Bimal Roy. Photo Courtesy: Debashish Sengupta
Rambling, when used for writing – or speech – implies unmapped, confused or, at worst, inconsequential flow of thoughts. In another usage, the word applies to walking in the countryside for sheer pleasure. It is in this second sense that Joy Bimal Roy’s digitally published text, Ramblings of a Bandra Boyis a perfect match of form and content. For, its sweeping take hops from landscape to landscape and life to life of persons who have peopled the world of the author born in a typical Bandra household precisely 70 years ago.
Why typical Bandra household? Because Bandra – derived from the word bandar, meaning harbour – is the Queen of Mumbai’s suburbs. This pocket of history in the heart of the Financial Capital of India is also the home of VIPs, of Bollywood and of political variety too. As the time-weathered Bandra Fort overlooking the Arabian Sea vouches, Bandra predates the British ownership of the Seven Islands gifted to the Crown when Charles II married Princess Catherine of Portugal. Indeed, St Andrew’s Church, in existence since 1575, came up on the strength of Jesuit Priests who won over Koli fishermen winning Christians a stronghold in this part of coastal Maharashtra, much like in Goa.
In the 21st century, Bandra is where Mehboob Studios and Lilavati Hospital stand. Where the Bandra-Kurla Complex defines the dreams of the rich and the rising, overshadowing Asia’s biggest shanty town, Dharavi. And where the awe inspiring Bandra-Worli Sealink bridges the southern extreme of ‘Bombay’ with its ever growing ‘suburbs’.
But all through my lifetime, Bandra has been better recognised as the home of celebrities. Bollywood thespians, Dilip Kumar and Sunil Dutt, to Shah Rukh Khan and Salman Khan; art personalities, KK Hebbar to Kekoo Gandhy; actors, Rekha to Raakhee; directors, Nitin Bose and Hrishikesh Mukherjee, writer Gulzar and cricketer Sachin Tendulkar; umpteen fashion designers and models too have boasted 400050 as their Pincode.
Joy Bimal Roy’s Ramblings takes you on a multi-stop tour of this ‘port’ of India’s social fabric. For, as you skid from one story to another, in no predetermined chronology or thematic order, you get to meet his Yusuf Uncle (Dilip Kumar of Devdas[2] fame) and Bhoba Kaka (Ritwik Ghatak of Madhumati[3]fame), Lata Bai (Mangeshkar) and the Dutts — father Sunil and daughter Priya — who have represented North West Bombay in Parliament even as one member of that family slogged in a jail.
Take a quizzical look at Bollywood divas and peep at actors in their skin labouring on in a posh gym. Get a warm handshake with Shashi Kapoor and gift a sari to Sanjana. Riveting tales of travels to Lebanon, Beirut, Abu Dhabi, Greece, Switzerland, England, San Francisco and San Jose – they’re crowned by nuggets like “I delved into my sister’s recipe book… it has taken the place of Bhagvad Gita in my life” and “I do wish food wasn’t such an important feature in my life. Because it directly correlates to my expanding waistline.”
That’s not all. Here’s a reverential insight into what constituted Shyam Benegal’s greatness — and several irreverent accounts of the crème de la crème schools and colleges that have shaped the author who could have been a top notch contemporary artist, a charming singer, an enviable fashion designer, or an accoladed filmmaker.
Joy Bimal Roy chose not to be either of these. Instead, he stitched together Imagesof Kumbha Mela when he chanced upon the footage that were to be Bimal Roy’s last film. And he directed Remembering Bimal Roy[4]when his father’s birth centenary came around. He has mounted a series of world class exhibitions to showcase the photography of his mother, Manobina Roy, who, along with her twin Debalina Majumdar, was one of India’s earliest woman photo artist. And in her memory he has installed an imposing sculpture of two hands raised in prayer, ‘Requeim’, at the Bandstand promenade. He has got a road named after his venerable father. He has designed the career of musical talents like Alisha Chinai. He has up-cycled heritage saris and jewellery to support hospices. And he has been editing a newsletter chronicling the life of Bandra, the neighbourhood he was born in, grew up in, and continues to breathe life into.
Now Joy has given us Ramblings, a compilation of his posts on social media between 2017 and 2020. These slices of life “served without any extra seasoning or fancy garnish” as he puts it, have been described by Rachel Dwyer, professor of Indian Cultures and Cinema at SOAS[5], London, as jottings in kheror khata, the traditional cloth bound notebook that Satyajit Ray — and his father Sukumar Ray before him — used to pen down thoughts and visuals that are world’s treasure. In this exclusive, he converses about his book and his life.
What is your earliest memory of being the son of Bimal Roy?
Finding out in school from classmates that my father was famous!
What is the strongest impression you retain of 8th January 1966 – the day Bimal Roy passed into eternity?
I remember hearing a song from the basti[6] behind our house while I was taking a bath. That song still haunts me. I wasn’t allowed into the living room where Baba’s body was kept, so I peered in through the slats of the back door of the living room. We lived in an old Parsi Bungalow where the wooden doors were 8 ft high and had moveable wooden shutters. The room was packed to capacity but there was pin drop silence. Time stood still. It hadn’t yet sunk in that I would never see Baba again.
Did you develop a deeper understanding of what Bimal Roy was, in the process of makingRemembering Bimal Roy?
Absolutely. It was a cathartic and moving experience to hear the memories of people he had worked with over 60 years ago. Not only Tapan Sinha, who was with him in New Theatres; poet, lyricist, director Gulzar who had started as assistant in Bandini; Sharmistha Roy, daughter of his art director Sudhendu Roy; and his accountant Amrit Shah – even next generation personalities like Javed Akhtar and Ashutosh Gowarikar remembered him with so much love and respect that it brought tears to my eyes. I discovered anew that Baba was not only a superlative filmmaker but also a wonderful human being.
Did you likewise get to know Manobina Roy a little more through her photography?
Not really. I was fortunate to have her presence for 46 years of my life. So I grew up being photographed and seeing her photos. But it was only after her death that I discovered from a Bengali book called Chhobi Tola that she and her sister Debalina were two of the earliest known women photographers of India.
Has the insight into Bimal Roy films equipped you to be a responsible filmmaker? Or did you gain greater practical experience as an understudy/ through your interactions with Shyam Benegal, Girish Karnad[7], Basuda[8], and Hrishi Kaku[9]?
I had no interaction with Basuda and Girish in connection with film making. What I learned after watching the making of Chaitali[10] — the last film made under the banner of Bimal Roy Productions, nine years after Baba passed away — was how NOT to make a film.
Whatever I learned about filmmaking was from watching Baba’s films and my work experience with Shyam Benegal.
I wouldn’t really describe myself as a ‘filmmaker’ after making one documentary on Baba. However it is true that I have very high standards and living up to them was a big responsibility. After all, I am my father’s son. He was a perfectionist and so am I. It took me six months to edit a one-hour film simply because I was striving to do the best possible job with the material I had in hand.
Before you got into films you have ‘dabbled’ in fashion designing, worked with HMV[11], and now you are a most absorbing and prolific writer. Personally, I have always admired your painting (which I seldom see you do now). And I know you have mesmerised your college events with your singing. Which of these is your natural calling?
All of them unfortunately, which is why I didn’t know which one I should follow. As a result I have been a ‘dabbler’ — to use your own word. You could accuse me of being a dilettante but as I said before, I have high standards. So whatever I did, it was with all my heart and soul.
Tell me about the joys and woes of assisting Shyam Benegal.
That is impossible to describe as one question in an interview. It would be an entire interview! You can, however, get some answers in my book.
Which of the film stars of Bimal Roy’s team have you been closest to?
None. Because I was not even eleven when Baba passed away. But we did keep in touch with Yusuf Uncle. He was incomparable.
What difference in the work culture or cinematic ethics have you noticed between these two legends?
Baba and Shyam? I can only judge Baba from his films, but I worked with Shyam. It’s a difficult question to answer.
Please tell us about Uttama, Papri, Roopu, Sharmistha (Buri?), Aloka – essentially, about the extended Family of Bimal Roy?
That’s what all of them were and are: Family. One accepts and embraces them as they are.
What led you to the Ramblings which has been described as ‘social document of our times’?
My Facebook friends led me to Ramblings. They drove me mad demanding a book. I did it more to oblige them and make them stop making demands.
What next — cinema a la Bimal Roy — or books after Monobina Roy, who, besides being an ace photo artiste and a fabled cook, wrote Jato Door Tato Kachhe?[12]
A Bengali translation of Ramblings of a Bandra Boy.
[2] Hindi movie, 1955, Dileep Kumar (1922-2021) played the titular role
[3] Hindi movie, 1958, written by Ritwick Ghatak (1925-1976)
[4] Joy Bimal Roy lost his father filmmaker Bimal Roy when he was 11 years. Joy remembered very little of his father. ‘Remembering Bimal Roy’ made by Joy Bimal Roy is the search of a son for his father.
Ratnottama Sengupta, formerly Arts Editor of The Times of India, teaches mass communication and film appreciation, curates film festivals and art exhibitions, and translates and write books. She has been a member of CBFC, served on the National Film Awards jury and has herself won a National Award.
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