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Essay

Reminiscences from a Gallery: The Other Ray

Dolly Narang muses on Satyajit Ray’s world beyond films and shares a note by the maestro and an essay on his art by the eminent artist, Paritosh Sen

My trunk call from Delhi to Calcutta booked one day before finally materialised.  This was way back in 1990 when trunk calls were the fastest mode of communication. In a coarse voice, the operator demanded a response from the deep, modulated voice on the other end. ‘Satyajit Ray hai[1]?’ she asked, her tone sharp with impatience.

I could hear the legendary filmmaker’s composed response to the operator’s gruff, abrupt tone.  I winced at her brusqueness feeling helpless to intervene and apologise.

When she connected me, I introduced myself to Satyajit Ray and ventured to share my idea of an  exhibition that would showcase a lesser-known yet equally fascinating facet of his oeuvre—his drawings, film sketches, graphic design and more. A visual archive that, though rarely seen by the public, was as significant as his cinematic legacy. He was initially apprehensive—modest about this body of work and uncertain about how it would be received

This initial conversation was followed by a series of follow-up exchanges over trunk calls,  over several months. Each call felt like a step closer to realising the exhibition. I would book trunk calls in the urgent category request for PP (person to person) as they took less time to materialise.  PP calls were specifically for the person whose name was specified.  Still, patience was essential.

Ray, to my surprise and admiration, always answered the phone himself. No secretary, no assistant screening the calls. The simplicity and humility was endearing.

I had first shared the idea of the exhibition with Paritosh Sen one of India’s master painters and a friend of Ray’s of an exhibition of a lesser known yet fascinating facet of Ray’s genius: children illustrations, detailed film sketches, designs for book and magazine covers, typeface designs, his diverse portfolio of graphic work.   Paritoshda, as I affectionately called him who mentored and guided  me as I began my journey into the art world, not only approved of the idea but took it upon himself to speak to Ray, whom he knew personally.  Following the introduction through Paritoshda, I pursued  the idea with the legend.

During the first phone call, I briefly spoke about my concept— an exhibition that would focus  on his rarely seen visual art. His immediate response was  hesitant and guarded, “These are very small works on paper just a few inches in length and width.” he said. “They would be of no interest.”  I ventured  that this was a unique and a first time view into his visual legacy and the size would not take away from the impact.  He further expressed his doubt  about his graphic work having any resonance beyond Bengal, in North India. I   further submitted that his artistic genius and versatility has an appeal beyond Bengal. This exhibition would give a rare insight into the work and thought process of not only the deeply respected and admired film maker that we all know but also of Satyajit Ray the illustrator, the graphic designer, along with revealing the meticulous and detailed planning into his films.

I hoped to bring this body of work — into public view for the first time. The idea was to get  people to see another Ray — not the filmmaker behind the camera, but the artist behind the pen and brush.

I remember Ray had explained that he had a  busy schedule and preoccupied with the editing of Ghare Baire. After several months  of trunk calls and waiting, I booked another urgent, person to person call. Finally the breakthrough I was waiting for, “ Come next week,” he said. His doubts of an exhibition having been cleared through the intervention of Paritoshda and somewhat through my persuasion.   

 As I boarded the Indian Airlines flight to Calcutta the following week, a surge of excitement gripped me. I was given a morning time to meet him at his residence: 1/1  Bishop Lefroy Road. I arrived with some trepidation. Standing outside this tall imposing door, I rang the bell. Soon, I found myself face to face with the master who opened the door himself—his tall, commanding presence matched only by his deep, well-modulated baritone voice greeting me warmly. He led me into his much photographed studio/workplace. He was looking comfortable and relaxed in a white kurta pajama. In contrast to his majestic yet simple presence,  I was nervous and hoping it was well masked.

Thereafter, began a series of visits to his flat. Each time the door was opened by the master himself. And I would be led into his study teeming with books lining the teak wood book shelves.   

He would sit  in a comfortable looking swivel chair with a brown rexine cover, the corners of which were slightly frayed.   Opposite him and within a comfortable arms reach was a small work table with jars tightly packed with paint brushes, pen, pencils.   Here is where he did his drawings to create his vast and varied visual legacy of set design, costume design, make up instructions, graphic design, children’s illustrations for the monthly children’s magazine, Sandesh, started by his grandfather,  He also designed the covers for Sandesh, more books and magazine covers.  

Making of the exhibition

 Working alongside him to sort through his drawings was an enriching and memorable experience—one that offered rare insight into his creative mind. Each meeting felt like a step closer to the exhibition becoming a reality.  I noticed  his interest was slowly growing and he was participating in the selection with increasing enthusiasm and a discerning eye.   He approved some while some he felt need not be exhibited. Our meetings would stretch till lunch time until he was gently summoned by his wife, Bijoyadi, to take his lunchbreak.  He would extend the search and wrapped up a little beyond lunch time. I too was cautious not to overstep limits.

As he began to look in his study, he unearthed these miniature treasures on paper tucked between  books or between their pages, resting on tall teakwood bookshelves. Some were found under sofa cushions. He remembered that many were with his cousin Lila Majumdar[2] and that he would have to ask her. As he delved deeper into his collection he remarked, “I had forgotten I have done all this work.”

During  few initial meetings, I would address him as Mr. Ray, which was beginning to feel formal and somewhat awkward. So I asked if there was another way I could address him.

“Manik,” he asserted. “Everyone calls me Manik.”

From that moment on, I called him Manikda. These recollections return to me vividly as I write this piece.

We turned our attention to his iconic crimson books, neatly stacked in his study. These well-known volumes are a treasure of Ray’s meticulous preparatory work—filled with detailed sketches for his films, costume and set designs, makeup instructions for his makeup artist, architectural notes, and an astonishing range that gave glimpses into his thought and work process.

Sourced from the brochure provided by Dolly Narang

We did not want to remove any drawings from these precious notebooks. He selected the drawings that he liked and decided he would ask Nemai Ghosh (1934-2020), his close associate and long-time photographer, to photograph them for the exhibition.

Several drawings, having come loose from the notebooks, were used in their original. We did not want to remove any drawings which were firmly in  place in these volumes. Ray  identified  the drawings that appealed to him and Ghosh photographed them.

Part two of the exhibition was titled “Drawings and Sketches For Films’ and it comprised of both originals and the photographs by Nemai Ghosh  of the drawings chosen by Ray.

I nudged him further and asked if there was anything else he might suggest from his visual repertoire. 

He thought of his film posters. The ones readily available in his flat were  posters of Nayak and Ghare Baire, which were loaned for the exhibition. He was particularly eager to include the poster of Devi, but after searching, he discovered he only had one copy and was reluctant to part with it.

Top: Hoarding of Ray’s film Goopy Gyne Bagha Byne (1969). Below:: Film posters of Nayak(Actor, 1966) and Ghore Baire (Home and the World, 1984). Sourced from the brochure provided by Dolly Narang

 We tried to include artworks which would represent the different aspects of his visual repertoire.  It seemed there was no end — typefaces he had designed, advertising campaign when he worked for D.J.Keymer.   While searching he realised he did not have the originals of the typefaces he had designed but fortunately they had been preserved in the photographs taken  by Nemai Ghosh.  Later Paritoshda told me that he was given an award for  the typeface by an American foundry and named it after him, Ray Roman.  

Provided by Dolly Narang

An album was discovered containing a silent film he had conceptualised on paper but never brought to life—a silent film on Ravi Shankar with his music in the background.  The album, composed of monochromatic black watercolours, was photographed by Nemaida. It drew great interest, offering a first-ever glimpse into a project that was never realised.

Paritoshda advised  that Ray had composed music for many of his films.  A tape with his compositions was playing continuously and softly in the background at the exhibition.

The exhibition was presented in two parts each had a duration of three weeks.  Part one was devoted to his Graphic design, drawing and part two was about his preparatory sketches for films.

I requested Paritoshda to write an article for the exhibition catalogue, to which he graciously agreed. He penned an insightful essay which was appreciated by Ray himself as well as by fellow artists, critics, and visitors who found his insights both illuminating and deeply  engaging.  When I asked him for his suggestion for a  title for the exhibition, he thoughtfully suggested  — “The Other Ray” — a title both fitting and meaningful.

With the socio-political upheavals around us in Delhi, it wasn’t easy—cataloguing, printing invitation cards, framing, arranging transport to distribute the invitations.  Invitation cards from our mailing list of  over one  thousand had to be hand delivered.

I asked Manikda for names of his friends and associates who he would like invitations to be sent to.  His list included names both in  India and abroad.

About a week before the event, I visited AIFACS[3] to put up a poster for the exhibition. To my surprise and delight, sitting in one of the exhibition halls was none other than M.F.Husain himself. It felt like a godsend—an unexpected opportunity to personally invite him.

He was visibly excited upon hearing about the exhibition and expressed  interest in seeing the artworks immediately wherever they were.   I explained that the pieces were still at home and would be better appreciated once they were displayed on the gallery walls.  But he was insistent—he wanted to see them right away.   We got into my car and drove to my house. Husain viewed the works in thoughtful silence moving from work to work, looking at each with great interest. After perusing them keenly he settled  at the dining  table and began reminiscing about his association with Ray – a moment as historic as it was moving, etched forever in my memory. 

I was not prepared with either a tape recorder or a camera to record this memorable encounter. Fortunately, The Illustrated Weekly, under editor Pritish Nandy, later published his reflections in an article spread over two pages with several illustrations of his graphic work.

Opening to the Public

When the exhibition finally opened at The Village Gallery in New Delhi’s quaint Hauz Khas Village it was received with great enthusiasm and acclaimed  by both critics and the public

 Visitors from all walks of life came to see the “ The Other Ray”.  For many, it was a revelation. The same legendary filmmaker who had given the world The Apu Trilogy had also crafted whimsical illustrations for children, designed  book jackets,  created typefaces. It was exciting for them to get a peek into his creative process as a filmmaker through his detailed film sketches.   

 I made another trunk call to inform him that the article in the brochure by Paritosh Sen had been chosen for The India Magazine’s cover story.   The next day, when I spoke to him again and offered to send him a copy of the magazine, he responded with excitement. He said he couldn’t wait and had already gone to the market to buy a copy for himself.

Once the exhibition—having stirred great excitement in the art world—came to an end, it was finally time to take it down. The last few days were deeply moving. Visitors lingered, often spending long hours in the gallery, reluctant to leave, as if trying to hold on to the experience a little longer. The space was filled with quiet reflection and enriched by heartfelt exchanges.

Looking back, organising this exhibition remains one of the most fulfilling experiences of my life. What I cherish is the memory of the many hours spent in his study carefully selecting the works for the exhibition.  It was a collaborative process, he was open to my suggestions yet he became more and more involved as he delved deeper into his graphic work.

An idea, carefully nurtured, took shape as an exhibition. What was especially fulfilling about the exhibition was how it brought to light a lesser-known facet of Ray’s creative genius—his remarkable visual imagination, his penchant for details, his industriousness. Until this exhibition, only a few of his sketches had appeared in articles and books, leaving much of this work largely unseen. The display offered audiences a rare and intimate glimpse into his visual world as well as his work and thought process, making it especially significant.

The final step was to return the works. I personally placed each delicate sheet into thin plastic sleeves, compiled them into a portfolio, and flew to Calcutta to return them to the master. True to his dignified demeanour, he received the compilation with quiet pleasure. He expressed both satisfaction and a hint of surprise at the enthusiastic response the exhibition had received. I took the liberty of asking him if I could keep as a memento two works from each part of the exhibition. He readily agreed and asked me to choose. I selected one black white illustration for Sandesh and credit title from his film Sonar Kella (The Golden Fort, 1974) .  One more request —  Could he sign these please? To which he graciously agreed.

As I took my leave, I shared a  thought—could we perhaps work on a sequel to The Other Ray? He received the idea warmly, but unfortunately, it never came to fruition. He soon became immersed in Agantuk (The Stranger, 1991), and not long after, his health began to decline.

As I write this, memories come rushing back, and I find myself tempted to echo Manikda’s words of my experience  that  “I had forgotten I had done all this work.”

Costume designed and sketched by Ray for Hirak Rajar Deshe (In the Country of the Diamond King, 1980) Sourced from the brochure provided by Dolly Narang
Ray’s Note in the Brochure:

My grandfather was, among other things, a self-taught painter and illustrator of considerable skill and repute, and my father — also never trained as an artist — illustrated his inimitable nonsense rhymes in a way which can only be called inspired. It is, therefore, not surprising that I acquired the knack to draw at an early age.

Although I trained for three years as a student of Kalabhavan in Santiniketan under Nandalal Bose, I never became a painter. Instead, I decided to become a commercial artist and joined an advertising agency in 1943, the year of the great Bengal famine. Not content with only one pursuit, I also became involved in book designing and typography for an enterprising new publishing house.

In time I realised that since an advertising agency was subservient to the demands of its clients, an advertising artist seldom enjoyed complete freedom.

This led me to the profession of filmmaking where, in the 35 years that I’ve been practising it, I have given expression to my ideas in a completely untrammelled fashion.

As is my habit, along with filmmaking, I have indulged in other pursuits which afford me the freedom I hold so dear. Thus, I have been editing a children’s magazine for thirty years, writing stories for it and illustrating them, as well as illustrating stories by other writers.

While preparing a film, I’ve given vent to my graphic propensities by doing sketches for my shooting scripts, designing sets and costumes, and even designing posters for my own films.

Since I consider myself primarily to be a filmmaker and, secondarily, to be a writer of stories for young people, ·I have never taken my graphic work seriously, and I certainly never considered it worthy of being exposed to the public. It is entirely due to the tenacity and persuasiveness of Mrs. Narang that some samples of my graphic work are now being displayed. Needless to say, I’m thankful to Mrs. Narang; but, at the same time, I must insist that I do not make any large claims for them.

Ray’s signature: Sourced from the brochure provided by Dolly Narang

 SATYAJIT RAY

The Consummate Artist by Paritosh Sen (1918-2008)

(Republished from the brochure of “The Other Ray” exhibition)

It was the summer of 1945. I was holding my third one-man show and my first in Calcutta. On the third day of the exhibition, Prithwish Neogy (a brilliant scholar, now heading the Department of Asiatic Art at the Honolulu University) entered the exhibition hall accompanied by an extraordinarily tall and swarthy young man. I had known Prithwish earlier. The latter was introduced to me as Satyajit Ray. I was vaguely aware of him as the only son of the late Sukumar Ray, the creator of a unique body of nonsense rhymes and humorous prose remarkable for their originality of vision and an extremely sharp intellect and imaginative power. Satyajit was also known as the grandson of Upendra Kishore Ray, one of the inventors of half-tone block making, a pioneering creator of a sizeable body of children’s literature and the founder of the well-known children’s magazine, Sandesh, and a painter of no mean talent either.

Satyajit was then doing a course in painting in Santiniketan under the very able guidance of Benode Behari Mukherjee, a great artist and an equally great teacher. Besides, Ray had also the unique opportunity of coming in close contact with Nandalal Bose, the guru of both Benode Behari and Ram Kinkar, undoubtedly the foremost sculptor of contemporary India.

Earlier he had also received the blessings and affection of Rabindranath Tagore. Although he did not complete the art course in Santiniketan, the experience of being surrounded by these great artists and the unique rural setting of the Santhal Parganas, as portrayed by these artists and the poet, enabled Ray to appreciate nature in all its diverse and glorious manifestations and opened his eyes to the mysteries of creation. This single unprecedented and cherished experience helped him to formulate his ideas about the visual world and to unlock doors of visual perceptions. Added to this was his study and understanding of the classical and folk art, dance and music of our country. The magnificent collection of books in the Santiniketan library of world art and literature also helped him to widen his horizon. It was here that he read whatever books were available on the art of cinema. The seeds of a future design artist and a filmmaker were simultaneously sown here.

Having lost his father early in life, the need for earning a livelihood assumed enough importance to make him leave Santiniketan prematurely and look for a job in the field of advertising art or, as it is better known in modern parlance, graphic design. A latent talent is bound to make its presence felt sooner or later, whatever be the chosen field. As Tagore said in one of his early verses, “Flowers in bloom may remain hidden by leaves but can they hide their fragrance?” Satyajit Ray was appointed by the then D.J. Keymer (now known, as Clarion Advertising Services Ltd.) as a visualiser-cum-designer, often executing the finished design or an entire campaign himself.

Together with two of his contemporaries, O.C. Ganguli and Annada Munshi, Ray was trying to evolve certain concepts not only in illustrations but also in typography which would give their design an overall Indian look. One recalls those highly distinctive newspaper and magazine ads, the magnificent calendars, posters, cinema slides and what not of the late ’40s and ’50s not without a certain nostalgia. If my memory does not fail, I think some of the works of these three artists were even published in Penrose Annual and elsewhere. Here it may be worthwhile to bear in mind that the style evolved by these three artists made a welcome departure from the dull academicism and the stereotypes being practised by most of the advertising agencies of those times. The freshness and vigour displayed in their approach was readily appreciated both by their employers and their clients. Ray was particularly strong in the difficult area of figure drawing, an area in which many graphic designers were found singularly wanting.

Although he was soon to move away from commercial art to embrace his new-found love of filmmaking, he would continue to remain an illustrator of the first order as would be evident from his emergence as a story-teller in the two popular genres of detective and science fiction. (Not many outside Bengal know that Ray’s literary output is in no way less than that of his cinema and that most of his books have already run into thirty to thirty-five editions). He has not only been illustrating his own stories, but over the years he has been designing the covers of his grandfather’s once defunct children’s magazine Sandesh, revived by him nearly two decades ago, which also carried many illustrations by him. But in my opinion his most cherished field is calligraphy, whether that be of the pen or brush variety.

This art he imbibed from his guru Benode Behari Mukherjee. Over the years he had also been studying the art of typography with the scrutinising eye of a highly creative calligrapher. The result has been a series of innovations in both Bengali and English lettering evolved for posters, banners and book covers. These very original works gave a tremendous fillip to graphic design in general and book, magazine and record covers in particular, especially in Bengal. The books Ray designed for the now defunct Signet Press of Calcutta way back in the early ’50s set new trends and were considered as models for book production both in terms of page layout, typography and jacket design, the last being his chosen field where, as I said earlier, his innovations have known no bounds. The covers of the well-known literary magazine Ekshan, which he has been designing for many years, to give only one instance, bear ample testimony to his apparently playful but significant experiments with the forms of three Bengali letters which constitute the name of the magazine. The wide variety of his inventiveness is one of his great achievements in the field of cover design.

Cover designs for Ekshan. Sourced from the brochure provided by Dolly Narang

Then there are the posters, banners and slides he designed for his own films. These too were eye openers and instant trend setters. Who can ever forget the huge banners and billboards of the Apu trilogy put up at important street junctions of Calcutta! Their freshness of ideas, design concepts and calligraphy were not to be missed even by men and women in the street. Simultaneously with his creative outburst in the art of cinema, his creativity in graphic design reached new heights. What was remarkable was the fact that Ray imminently succeeded in investing all these works with a highly distinctive Indian flavour derived from his awareness of our folk traditions (especially 19th century Bengali book illustrations and woodcut prints of decorative lettering) both in their linear vigour and simplicity as well as in ornamentation.

One of the most outstanding examples of this approach was the publicity material he designed for Devi. The underlying theme of the title expresses itself forcefully both in the highly imaginative design of the lettering and the image. Their fusion is perfect. Not many graphic designers have been as type conscious as Ray. He personifies the printing designer’s gospel “type can talk”. That a letter or a printing type is not only a sign but an image by itself, and if appropriately employed can have immense communicative power and is capable of expressing a whole range of human emotions was known to Ray from the very beginning of his career.

In the enormous range of Roman printing types there are many in the humanist tradition in their simple aesthetic charm, warmth of feeling as well as in their highly elegant but delicate anatomical details. There are also those which are severe, powerful and cold but nonetheless are highly attractive in their own ways.

It is often overlooked by most readers that a letter’s structure and anatomy can be reminiscent of things in the visible world, both natural and man-made. Some can have the gentle rhythm of the rise and fall of a female form, others may have the majestic look of a well-designed edifice-just to give only two similes. Ray not only bore all these considerations in mind but used his calligraphic knowledge, skill and innovative power to their full advantage when he designed the three printing types called Ray Roman, Daphnis and Bizarre for an American type foundry nearly two decades ago.

Not many of us know the infinite patience, rigours, discipline and the endless process of trial and error involved in designing a whole series of a printing type. That, in spite of his other demanding preoccupations, he found enough time to design three complete sets of types bears ample proof of his diligence and perseverance and his passionate love for the world of types. Those of us who have known him over the past decades are profoundly admiring of the fact that he is a workaholic in the best sense of the term. His diverse creative output is staggering and would put many a man half his age to shame.

In the ’40s, I met Satyajit periodically as I worked as an art master in Indore. One of the high points of my visits to Calcutta during the long summer or the short winter holidays was to frequent his ground-floor apartment in South Calcutta. It was at his place I first listened to TS Eliot’s recital in the poet’s own voice of The Waste Land which was just brought out by HMV (now known as EMI). It was on such visits I would also have an opportunity to listen to his latest collection of records of European classical music. And it was also on one of such occasions I first heard him toying with the idea of making a film based on Rabindranath Tagore’s novel, Home and the World, a project which was abandoned soon after and was finally realised nearly four decades later.

It was not before1 returned home in 1954 after a five years’ stint in Paris that I came to know of his intense involvement with the making of Pather Panchali[4]. I vividly remember to this day the excitement with which he described it to me and invited me to a screening of the rushes. He brought out all the sketches and doodles he made along with side notes in Bengali not only of the dress, props and characters in the script but also very quick but masterly sketches of frames of each of the sequences, camera movements, etc. I remember asking him why he thought it necessary to make such careful preparations before shooting. To which his quick but significant reply, “One of the foremost but very difficult things in filmmaking is to determine the placement of the camera.” He was equally quick to point out that this is only the first part of shooting a movie and not stills.

Those of us who watched him in action know only too well that although there is always a professional cameraman present in his unit, in reality he becomes the cameraman himself. The visual richness of a film is as important to him as a story well told — the one being inseparable from the other. This is the most distinctive feature of his artistic achievements in all his films.

Ray is a lyricist of the highest order. From his first film Pather Panchali to his latest Shakha Prashakha[5], this lyrical bend binds all his films together in the form of an oeuvre and finds full fruition in his most recent work.

Some of the imperceptibly slow camera movements in this film are sheer poetry. Although not yet released, I had the opportunity of seeing it twice, and apart from anything else, I as a painter was bowled over by its visual richness and its consummate technical finesse. I have reasons to say this. Whenever I see a movie, I try to see it through the lens of the camera and having witnessed many film shootings of some of Ray’s films, it has become a habit with me to follow the movements with great fascination. Thus, it helps me greatly to enjoy watching a film from the aesthetic and technical viewpoint.

I am sure that in order to achieve maximum artistic quality Ray finds the preliminary exercises made primarily in pen and ink very useful. These small and simple sketches, evidently done in quick succession, have all the spontaneity and vigour of something impeccably visualised and bear the unmistakable stamp of a born lyricist. Their linear treatment, unorthodox positioning on paper and an apparent insouciance, at any rate, in my eyes, are the products of a highly creative mind and are designed to meet the needs of a fastidious aesthete.

Among the sketches, one comes across portraits of many of the characters in his films in various moods and postures. These could easily be rated as some of his best works in this group. Only someone with consummate skill can bring out the full characterisation in a postage-stamp format with utmost economy and clarity. The lines which define the contours and other details of the figures are free flowing, sure and firm, the result of years of practice both with the pen and the brush.

One of the most interesting exhibits in the present collection is the album containing one of his earliest essays in visualisation of a film project — the documentary he once wanted to make on Ravi Shankar playing the sitar and on the tabla accompaniment. Ray showed it to me as early as 1954. It is possible that the inspiration came from his viewing Uday Shankar’s ballet film, Kalpana (Imagination) ­-– a film which he studied frame by frame by taking scores of stills in the dark theatre where the film was released. He showed me the entire series one by one and pointed out among other things the unusual camera angles, the dramatic lighting, the magic of black and white, especially in the close-ups of both the dancers and the tabla playing. Although the Ravi Shankar film was never released, I think Ray thoroughly enjoyed the exercise and learnt a lot from it.

Sourced from the brochure provided by Dolly Narang

This, along with numerous sketches and doodles related to his films, will ever be regarded as something unique in the history of filmmaking in our country.’ Only a few’ and they can be counted on one’s fingers, in world cinema have been such gifted artists too like Eisenstein, Kurosawa, Fellini and a few others. The Village Gallery should be congratulated for presenting to us “The Other Ray – the Consummate Artist.”

[1] Is Satayjit Ray there?

[2] Lila Mazumdar ( 1908-2007, a well-known Bengali writer of children’s stories) 

[3] The All India Fine Arts and Crafts Society

[4] Song of the Road,1955

[5] Branches of a Tree, 1990

Dolly Narang, a gallerist, has conceptualised  innovative  pathbreaking exhibitions. A recent student of sculpture, she has the satisfaction of experiencing both personal and spiritual evolution as a Pranic healer and as a grandmother. 

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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
Poetry

Identity by Munir Momin

Translated from Balochi by Fazal Baloch

From Public Domain
(1) 

If you were a lamp,
I would not become the night—
Nor a moth,
Nor a window,
Nor an eye.
If you were a lamp,
I too would be a lamp.

(2)

Whether you dwell afar or near,
To me, you are everywhere.
Be it dawn or dusk,
You bloom—verdant, evergreen.
With famished lamps,
I wander, seeking you.
I crumble, collapse.
With my tired soul,
I sow and grow whispers.
You are my pasture.

Munir Momin is a contemporary Balochi poet widely cherished for his sublime art of poetry. Meticulously crafted images, linguistic finesse and profound aesthetic sense have earned him a distinguished place in Balochi literature. His poetry speaks through images, more than words. Momin’s poetry flows far beyond the reach of any ideology or socio-political movement. Nevertheless, he is not ignorant of the stark realities of life. The immenseness of his imagination and his mastery over the language rescues his poetry from becoming the part of any mundane narrative. So far Munir has published seven collections of his poetry and an anthology of short stories. His poetry has been translated into Urdu, English and Persian.  He also edits a literary journal called Gidár. This poem originally titled as Pajjar (Identity) is taken from Munir Momin’s poetry collection Yak Bechelley Aazman (A Span Long Sky) published by Gidar Publications in 2014.

Fazal Baloch is a Balochi writer and translator. He has translated many Balochi poems and short stories into English. His translations have been featured in Pakistani Literature published by Pakistan Academy of Letters and in the form of books and anthologies. Fazal Baloch has the translation rights to Munir Momin’s works.

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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
Notes from Japan

Feeling Anxious in Happy Village

Narratives and photographs by Suzanne Kamata

A few weeks ago, my daughter invited me to go on an outing with her and her helper. My daughter, who is deaf and uses a wheelchair, lives in a group home in Osaka. She is becoming more and more independent, but she does have kind people around her to give her support, including a helper who is also deaf and uses Japanese Sign Language.

Actually, my daughter invited our entire family to accompany her and her helper on a weekend to Happy Village, a recreational facility in Kobe especially for persons with disabilities. We had visited the onsite stables years ago, and our twins had ridden around a ring on ponies. Having such pleasant memories of the place, I looked forward to visiting again.

My husband declined due to a golf tournament, and my son, who had just entered college as a graduate student, was concerned that he would have too much homework. My daughter informed me that her brother would meet us for a meal.

Although I was looking forward to seeing my daughter and getting to know her helper, I did have a few concerns. For one, I don’t have the confidence to drive in the megapolises of Japan. Kobe, for example, is a confusing city with many ramps, overpasses, and one-way streets, not to mention the traffic. I knew that Happy Village was on the outskirts, however, and I thought that maybe I could get myself there by car. I could have gone by bus or train, but it would have taken me two or three times as long to get there.

In addition, I was a bit worried about communication. I can converse with my daughter, more or less, in Japanese Sign Language, but my signing is not perfect. Since leaving home, my daughter’s vocabulary has expanded, and her signing has sped up. When among fluent JSL users, I can’t always follow the flurry of their fingers. Nevertheless, I know that my daughter often struggles to keep up with what hearing people are saying, and I thought it would be a valuable experience.

A couple days before, my daughter sent me a Google Maps link to the restaurant where we would meet. We would have a meal and then proceed to Happy Village. On the day of, I packed a bag, filled my car with gas, and set out. I had no idea what we would be doing. On trips with my husband, every hour was pre-planned. I thought it would be nice to just go with the flow. I was looking forward to seeing my two kids.

I managed to arrive at the restaurant with ten minutes to spare. I staked out a table and sat down to wait. While perusing my phone, I came across a link that I thought would interest my son. I sent it to him. He replied with a laughing emoji, followed by “Are you coming to Kobe tomorrow?”

A cold sweat broke out over me. “Tomorrow? I thought it was today.”

“She told me tomorrow,” he texted back.

“Oh, no.” I quickly scrolled through our communications and confirmed that we were indeed meeting him the following day. It was now ten minutes after the time I had agreed to rendezvous with my daughter at this restaurant. Or so I thought. Was I supposed to meet her tomorrow? Would I have to find a hotel for the night?

Panicking, I sent my daughter a text and a photo of the restaurant. “I’m here!”

She texted back that they would be a little late, and that there would be six of them.

Six! I had thought that there would only be the three of us. Now I was feeling really intimidated. I am an introvert, and I know my limits. The more people there are around me, the more I retreat into myself. Plus, there was the issue of communication.

Finally, my daughter and her entourage arrived. I met her helper, the helper’s husband, the helper’s twin sister, an older woman with cropped hair and rainbow socks, and a young man about my daughter’s age. We got down to the business of ordering food via the tablet on the table, and sorting our basic facts, such as my age, and that we would be meeting my son the following day at Sannomiya Station.

Sannomiya Station! That was in a busy district in the heart of Kobe. I hadn’t known that we were actually going into the city. I managed to sign that I was scared of driving in such an unfamiliar place. I was beginning to realise that I should have pried more details about this trip out of my daughter beforehand.

Three hours later, I followed the others in my car to Happy Village. My daughter and I were in one room, the others in their own rooms. By this time, my social battery was waning. I was ready to take a bath and curl up in bed with a book. My daughter, who is an extrovert, went down the hall for a couple more hours of JSL conversation and cake with her friends.

The next morning, we checked out of the hotel and stopped by the stables. Just as before, children rode ponies around the ring. My daughter zoomed around in her wheelchair, and the rest of us tried to keep up.

Next, we dropped by the helper’s apartment. I was invited to leave my car in the parking garage, and ride in the car with the others, for which I was very grateful. As we headed toward Kobe, I noted how quiet it was inside the car. No one tried to talk or sign. It would have been dangerous for the driver to take his hands off the wheel to form words, or to look away from the road for too long.

We finally connected with my son, and went to a restaurant. Because there were so many of us, we split up. My kids and I sat at one table, and the others sat at another. I brought my son up in English, and it remains our lingua franca. After my son and daughter exchanged a few words in sign language, my son and I talked a bit about the recent political situation in the United States. Although my daughter was curious, I couldn’t quite explain to her what we were talking about in JSL. I encouraged her to write notes to her brother. They communicated by pen and paper for a while.

After lunch, my son went back to his apartment to prepare a PowerPoint for his class the next day. The rest of us wandered around the city, window-shopping, until it was time for me to leave. My daughter wasn’t ready to go home, so the helper’s husband offered to give me a ride back to my car.

On the way, he said, “When you were talking to your son, your daughter didn’t understand.”

“That’s true,” I conceded. “We were speaking in English.” Although I had wanted to bring up my daughter in English, circumstances made it too difficult. Yet, my son was the only one in our family that I could freely communicate with in my native language.

“I felt sorry for her,” the helper’s husband continued.

I nodded. I had an idea of how my daughter felt. Although I had lived in Japan for many years, I often didn’t fully understand what people were saying around me.

He activated an app on his smartphone, which was affixed to the dashboard, which rendered spoken words into text. He suggested that my daughter could use such an app. I tried to explain that she already knew how to use the app, but for some reason she hadn’t tried to employ it in the restaurant.

I guess I could have been offended by his words, but instead I was moved. I was happy that my daughter was surrounded by people who cared so much about her, who were looking out for her best interests. How wonderful that she had finally found her tribe.

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.

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Categories
Editorial

Seasons in the Sun?

April is a month full of celebrations around the world. Asia hosts a spray of New Year festivities. Then there are festivals like Qing Ming Jie, Good Friday and Easter. All these are in a way reminders of our past. And yet, we critique things as old fashioned! So, where does tradition end and ‘outdated’ or ‘outmoded’ start? Meanwhile we continue to celebrate these festivals with joy but what happens to those who have lost their home, family and their living due to war or climate disasters? Can they too join in with the joie de vivre? Can we take our celebrations to them to give solace in some way?

In our April issue, we have stories from climate and conflict-ridden parts of the world. From Bangkok, Amy Sawitta Lefevre gives an eyewitness account of the March 28th Earthquake that originated in Myanmar. While in her city, the disaster was managed, she writes: “I’m also thinking of all the children in Myanmar who are sleeping in the open, who lost loved ones, who are feeling scared and alone, with no one to reassure them.” As news reels tell us, in Myanmar there have been thousands of casualties from the earthquake as well as shootings by the army.

From another troubled region, Pakistan, Zeeshan Nasir gives a heartrending narrative about climate change, which also dwells on the human suffering, including increase in underage marriages.

Human suffering can be generated by rituals and customs too. For instance, if festivals dwell on exclusivity, they can hurt those who are left out of the celebrations. Odbayar Dorje muses along those lines on Mongolian traditions and calls for inclusivity and the need to change norms. On the other hand, Devraj Singh Kalsi hums with humour as he reflects on social norms and niceties and hints at the need for change in a light-hearted manner. Farouk Gulsara makes us laugh with the antics of his spoilt pet cat. And Suzanne Kamata dwells on her animal sightings in Kruger National Park with her words and camera while Meredith Stephens takes us sailing on stormy seas… that too at night.

Art is brought into focus by Ratnottama Sengupta who introduces artist Haren Thakur with his adaptation of tribal styles that has been compared to that of Paul Klee (1879-1940). She also converses with filmmaker Leslie Carvalho, known for his film The Outhouse, and his new novel, Smoke on the Backwaters. Both of these have a focus on the Anglo-Indian community in India. Also writing on Indian film trends of the 1970s is Tamara Raza. Bhaskar Parichha pays tribute to the late Ramakanta Rath (1934-2025), whose powerful and touching poetry, translated from Odia by the poet himself, can be found in our translations section.

We have an excerpt from Professor Fakrul Alam’s unpublished translation of Tagore’s Red Oleanders. It’s a long play and truly relevant for our times. Somdatta Mandal shares with us her translation of Tagore’s essay called ‘The Classification in Society’, an essay where the writer dwells on the need for change in mindsets of individuals that make up a community to move forward. A transcreation of a poem by Tagore for his birthday in 1935 reflects the darkness he overcame in his own life. Two poems expressive of longings by Jibananada Das have been translated from Bengali by Professor Alam aswell. From Balochistan, we have an excerpt from the first Balochi novel, Nazuk, written by the late Syad Zahoor Shah Hashmi and rendered into English by Fazal Baloch. Among contemporaries, we have a short story by Bitan Chakraborty translated from Bengali by Kiriti Sengupta, a poignant story that reflects on gaps in our society. And a Korean poem by Ihlwha Choi rendered to English by the poet himself.

Our poetry section celebrates nature with poetry by Lizzie Packer. Many of the poems draw from nature like that of George Freek and Luis Cuauhtémoc Berriozábal. Some talk of the relationship between man and nature as does Stuart McFarlane. We have a variety of themes addressed in poems by Thompson Emate, Meetu Mishra, Saranyan BV, Paul Mirabile, Pramod Rastogi, Ryan Quinn Flanagan and many more. Rhys Hughes brings in both humour and social commentary of sorts with his poem. And in his column, Hughes has shared three gothic poems which he claims are horrible but there is that twinge of fable and lightness similar to the ghosts of Ebenezer Scrooge’s world[1]— colourful and symbolic.

Stories sprinkle humour of different shades with Snigdha Agrawal’s narrative about mendicants and AI and Mitra Samal’s strange tale about childhood pranks. Naramsetti Umamaheswararao takes us back to schooldays with his narrative. We have a fun book excerpt from Agrawal’s Fragments of Time (Memoirs), almost in tone with some of her stories and musings.

An extract from Anuradha Kumar’s latest non-fiction making bridges across time and geographies. Called Wanderers, Adventurers, Missionaries: Early Americans in India, the book is an intriguing read. We have a review by Professor Mandal of Sheela Rohekar’s Miss Samuel: A Jewish Indian Saga, translated by Madhu Singh. Highlighting syncretic folk traditions, Gracy Samjetsabam has discussed the late Tony K Stewart’s translation of oral folklore in Needle at the Bottom of the Sea: Classic Bengali Tales from the Sundarbans. Parichha has written about a high-profile book that also hopes to draw bridges across the world, Raisina Chronicles: India’s Global Public Square, by S. Jaishankar and Samir Saran.

This issue has been made possible because of support from all of you. Huge thanks to the team, all our contributors and readers. Thanks to Sohana Manzoor for her fabulous artwork. Do pause by our contents page as all the content could not be covered here.

Perhaps, world events leave a sense of pensiveness in all of us and an aura of insecurity. But, as Scarlett O’ Hara of Gone with the Wind[2] fame says, “After all, tomorrow is another day.” 

Looking forward to a new day with hope, let’s dream of happier times filled with sunshine and change.

Enjoy the reads!

Mitali Chakravarty

borderlessjournal.com

[1] A Christmas Carol by Charles Dickens, 1843

[2] Gone With the Wind, a novel by Margaret Mitchell, published in 1936

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Categories
Tagore Translations

Classifications in Society by Rabindranath Tagore

This essay was first published in Tattwabodhini Patrika, Ashwin issue, 1319 B.S.(September-October, 1912) and reprinted in Pather Sanchoy (Gleanings of the Road). It has been translated from Bengali by Somdatta Mandal.

Tagore at Paris, 1921. From Public Domain

When we travel to Vilayet[1], then it is not simply going from one country to another; for us it is like entering a new household. The external differences of lifestyle are not that important. It is expected that there will be a difference between us and the foreigners in our dress, ornaments, eating and pleasure habits and so that doesn’t bother us too much. But not only in lifestyle, there is a deeper dissimilarity in our evaluation of life and to find a sense of direction there suddenly becomes a very difficult task.

We start feeling this from the moment we board the ship. We understand that we will have to abide by the rules of another different household. This sudden change is not to the liking of man. This is why we do not try to understand it very clearly; we somehow try to follow it or feel disgusted and then utter to ourselves—their manner and behaviour is too artificial.

The truth is that what is important is the difference we have with them regarding our social position. Our society has come and stopped within the limits of our family and village. Within those limits we have evolved certain fixed rules about how to behave with one another. Keeping those limits in mind it has been decided what we should do and what we should not. Some of those rules are superficial whereas others are quite normal.

But the society which is the target of these rules being framed is not very big in size and it is a society of relatives. So, our habits are quite domesticated. You cannot smoke tobacco in front of your father, you are supposed to pay obeisance to the guru and pay him some money, the sister- in- law must cover up her face in the presence of the elder brother-in-law and close proximity to your uncle- in- law is totally prohibited. Those rules that are outside the family or village society are based on caste(varna) differences.

It can be said that the thread of caste difference has tied our village society and families like a chain or necklace. We have reached a conclusion. India has resolved its societal problems once and for all and she feels that if this system can be permanently retained then there is nothing to worry about. That is why modern India is trying to strengthen in all manner this family and social bonding laws woven through the thread of varnashram[2].

It has to be admitted that India had been able to find a solution to the problems it was facing at one point of time. She has somehow reconciled the differences between diverse castes, she has pacified the struggle between diverse classes; by classifying professions she has managed to contain competition and disputes and has staved off the vanity created by differences of wealth and capacity through the fence of caste differences. Though, on the one hand, India has maintained through all means the independence of Brahmins who are at the helm of society to the people belonging to other castes, at the same time, she has also spread out small and big processes through which all facilities and education could be disseminated among the others. This is why what the rich person enjoys in India is also partly distributed among the ordinary people on various pretexts and in this way, by giving shelter to the ordinary and appeasing them, the powerful retains his power. In our country, there is no reason to go into a major clash between the rich and the poor and the necessity has not arisen by which the incapable person has to be protected by legal means.

The Western society is not family oriented; it is an open and large society which is much more widespread than ours. It is more on the outside than on the inside. The concept of family that is there in our country is absent in Europe and that is why the people of Europe are spread everywhere.

The nature of this spread-out society is such that on the one hand it is loosely assimilated and on the other it is more diverse and stronger. It is like composing a prose piece. Poetry is restricted within its rhymes and that is why its binding is simpler. But the prose spreads out. That is why on the one hand it is independent and on the other its steps are bound through logic and reason, through diverse rules on ideas about the development of the mind in a greater way.

Because the English society is so spread out and because all its activities are externally motivated, it must be always prepared for different social rituals. It hardly has time to wear casual domestic clothes. It must remain dressed up because its social area is not that of relatives. Relatives pardon you, tolerate you, but you cannot expect such tolerance on the part of outsiders. Everyone must do each and every work in due time, otherwise one will encroach upon another. If the rail line is in my area or is under the control of a few of my friends and relatives, then we can run the train as we wish and can even halt each other’s train as and when we desire. But if we try to detain a train for five minutes in the ordinary train route where lots of trains move up and down, then there will be lots of problems and that will be difficult to tolerate. Because our society is extremely domesticated or maybe because we are habituated with domestic practices, we behave with each other very loosely—we spread ourselves as much as possible, waste time and criticise formal behaviour as lacking in fraternal feelings. This is the first thing that prevents us from feeling at home in English society—there one cannot act in a carefree manner and then expect that people will pardon us. They have created different rules that will on an average benefit the maximum number of people. They have set up fixed rules for meeting each other, for invitation formalities, for dressing up, for entertaining guests. If we try and impose the laxity that we display with relatives in a place that is not actually a society of relatives, then everything turns out to be horrible and life becomes impossible.

Till now this wide European society has not come up with any solutions. It has made an effort through certain rules and regulations in external rituals and behaviour to retain self-restraint and gracefulness but is unable to make arrangements by which the internal strife at a personal level can be resolved. Europe is only going through experimentation, change and revolution. There is a constant rivalry cropping up between men and women, between religious society and professional society, between the power of the ruler and the ruled, between businessmen and worker groups. It has not pacified itself like the halo round the moon. Even now it is ready like a volcano waiting to erupt.

But how can we say that we have solved all our problems, have finalised our social structure, and are resting as peacefully as dead bodies? Even though time has elapsed, we can retain the system for some time, but we cannot keep the situation in chains. We are facing the entire world, now we cannot do with our domesticated society; these people are not merely our fathers, grandfathers or uncles, they are outsiders. They belong to different countries and so we should be extremely alert while interacting with them. If we are absent-minded and behave in a loose manner, then one day we will be totally unfit to act.

We are proud of our tradition, but it is not at all true that the society of India has not evolved through history. In different situations even India had to go through newer revolutions—there is no doubt about that—and history is replete with instances. But I don’t want to even utter that it is the end of all treading for her and from now on till eternity she will just be there and hold on to her traditionality. Society gets fatigued after each large revolution; during that time, it shuts its doors, switches off all lights and prepares to go to sleep. After the Buddhist revolution India had gone off to sleep latching her doors and windows with the hook of strict laws. She was sleepy. But to boast about this as eternal sleep will become a laughable though pitiable thing. Sleep is good only during the night, when there are no crowds of people outside, and when all the big shops and markets are shut down. But in the morning when everyone is awake and there is activity all around, if you go on quietly lying down and close all the old doors and windows, then you will be the loser.

The rules of the night are very simple. Its arrangements are sparse, and its requirements are very little. That is why we can complete all our tasks and go to sleep in an unperturbed manner. Then things go on lying where they were kept because there is no one to move them. The arrangements during the day are not so simple and completing the job once and for all in the early morning does not mean that one can relax and smoke tobacco the rest of the day. Work keeps pouring down our necks. We must keep attempting new things and if we cannot adjust ourselves to the flow of the outside world, then everything else falls out of place.

For some time, India has spent her nights in a system of strict and fixed set of rules. That does not mean that that situation will permanently remain very comfortable. Getting a beating is most painful and difficult, especially when it falls upon a sleeping body. Daytime is the period to receive such blows. That is why it is most comfortable to remain awake during the daytime.  

It is time for us to wake up whether we wish it or not, whether we are full of laziness or not. We are constantly being hurt both internally and externally in society and so we are sad. We are suffering from poverty and famine. The society is breaking down; the joint family system is being split into bits and pieces. And the role of the Brahmins in society has become so demeaning that with the aid of ‘Brahmin societies’ and such other things, they keep on shouting loudly to prove their existence and thus only attest to their weakness. The panchayat[3] system worn in the neck by the government’s chaprasi[4] has committed suicide and its ghost is dominating the village. The food in the country is incapable of satiating the small village schools. Due to famine, they are now relying on the charity of government dole. The rich people of the country have doused the light in their birthplaces and are roaming around in Calcutta in motor cars, and people of noble descent are ready to sacrifice their entire wealth and their daughters at the feet of a graduate groom. There is no point in blaming the Kaliyuga[5], or the foreign king or the native English-speaking people for this misfortune. The truth is that our lord has sent his assistant during the daytime, and he will not stop till such time he can drag us out of our traditional bedrooms. So, we cannot forcibly close our eyes and try to create the night at odd hours. The world that has come to our threshold has to be welcomed inside our house. If we don’t give it a cordial welcome, then it will break open our doors and gain entry. Hasn’t the door not yet been broken now?

So once again, we must think about resolving our problems. It cannot be done by imitating Europe, but we must learn from her. Learning and imitating are not the same thing. Actually, if we learn in the correct way, we will be relieved from the art of imitating. If we cannot know the other truly, then we cannot understand the truth ourselves.

But I was saying that we cannot adjust ourselves in the European society with our loose domestic habits. We can never prepare ourselves in any way. It seems that everyone is pushing us aside, no one is waiting for us for a moment. We are pampered human beings; we feel out of place without our relatives in society. After coming here, I have noticed that since our students are not used to entering other people’s houses, most of them come here and learn things by heart but they do not keep any contact with the society here. The society here is large and so it has more responsibilities. Only if we undertake those responsibilities, can we find a sort of connection with the people of this society. If we cannot connect then we shall be deprived of the greatest learning prevalent here. This is because society is the greatest truth here. The greatest strength, the greatest sublimity is in the society here and not in the battlefield. Sacrifice and self-respect suitable for a broad-minded society are being expressed at every step. They are nurtured here and are preparing themselves in different ways to sacrifice their lives for the welfare of man. In modern India, the educated class of people still consider school education to be the true education. They are deprived of the education of greater society. Even after coming here and entering the school factory, if they come out simply as mechanical things and do not enter the birthplace of humanity visible here then they will be deprived even after coming to a foreign country.

Art by Rabindranath Tagore. From Public Domain

[1] England or the Western world

[2] Casteism

[3] Villages in India are still administered by the panchayat, a council of five selected members from the community.

[4] Peon

[5] The current age in Hindu mythology which ends when the Kalki avatar comes to rescue humanity from darkness.

Somdatta Mandal is a critic and translator and a former Professor of English at Visva-Bharati, Santiniketan, India. An earlier version of this essay was published in Gleanings of the Road (Niyogi Books, pg 20).

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Categories
Excerpt

Nazuk by Sayad Zahoor Shah Hasuhmi

Translated by Fazal Baloch

This is first chapter of the first Balochi novel that was published in 1976. It has been translated into Urdu and Persian. The narrative depicts everyday life and experiences of the people living around the coastal area of Makkuran especially Gwadar and its surroundings.

The cover of Nazuk. provided by Fazal Baloch.

For about a week, the weather had been pleasant, with a cool wind blowing across the sea—a true blessing for the fishermen. A calm sea meant loss for them, while a rough sea spelled devastation. Over the past few days, the fleet of fishing boats had been returning to the shore with plenty of catch.

The sun had completed three-quarters of its journey, racing through the sky like a messenger in haste in the final quarter. Its burning rays were yielding to the soothing coolness of the approaching evening. The long, serene shadows stretching behind the houses provided an ideal setting for a public gathering.

Away from the shore, an old voyager boat, anchored in the red sands, stood tall like a pyramid—a symbol of the unshakable bond between the boundless sea and its people. Who could say how many joyful and sad years the sea’s companions had spent navigating across its waters on that very boat? Though the sea often rocked their boat like a cradle, not once had these brave sons of the ocean furrowed their brows in fear or discontent.

The fleeting morning shadows soon vanished to the unknown but the evening shadows lingered longer, creeping towards the damp sands of the shore and eventually reaching the water, as if embodying the spirit of the giant old boat longing for the sea’s embrace to soothe its heart.

The shadow it cast offered an ideal venue for one of the biggest public gatherings in the evening. At times, it seemed as if people sitting on its plank were aboard the boat chatting to pass their time on a deep-sea trip. The cool breeze blew across reflected the pleasant weather at sea.

The wind had cooled the sands of the shore, making them so comfortable that those who lay on them forgot the comfort of even the most luxurious mattresses and cushions. Men, women, and children all came to enjoy themselves, especially today, which was more crowded than usual as it was Friday and no one had ventured into the sea for fishing the night before, giving the fishermen a day off.

For those who lived around the sea, there were only two vocations: fishing or navigating across the sea on a boat. And everyone acknowledged that sea navigation was one of the most cherished vocations in the world. Thanks to these navigations and explorations, humans had even set foot on the moon.

Navigation in the sea made fishermen exceptionally skilled and resourceful. They sailed from one country to another, learning about different lands and their people. Some sailors, despite being illiterate, exhibited such remarkable knowledge that even the learned were left in awe.

On the right, in front of a small roadside hotel, people sat on benches, sipping tea and chatting with each other. Some distance away, a group had gathered around a tall and smart man, listening intently to him. Let’s draw closer. Oh! He is Captain Naguman, moving his lips and hands alike. With his hands, he fidgets with a rope, perhaps knitting a net, while with his lips, he narrates the story of the First World War so enthusiastically as if he were a part of it himself. At that moment, someone called out from behind: “Captain! Hey Captain Naguman!”

Naguman turned around, shaking his head annoyingly, and said, “This jinxed fellow never lets me speak properly.”

“Captain! Hey Captain Naguman!”

The call came from inside the hotel’s kitchen, and from his voice, the Captain recognised him.

“Abdul is really a cursed man! Look how he disturbed the Captain in the middle of his speech,” someone said with rage.

“Exactly. He always jumps in during my speech,” Naguman turned somewhat dismayed.

“Hey Captain! Would you like tea? A cup of tea?” Abdul’s voice reached their ears again.

“If you’re going to give him a cup of tea, then bring it, you the cursed scoundrel,” someone whispered, and the Captain replied loudly, “Yes, bring it.”

Abdul immediately came and placed the cup before the Captain. He too sat down to listen. A few people from the audience cast side-glances at Abdul. The Captain smiled, sipped his tea, and resumed his speech, “Listen, you blind fishermen! Just in a single day, over a hundred planes swarmed in like locusts…”

A little farther away, a few women and children were sitting. Children were playing with the sands. The first woman was busy weaving a net, and the second one was keenly observing her. The third one was still pondering about what to do or say. The second woman said with great lament: “Mamma Papi didn’t help me weave a net. At least I could have moved my otherwise idle hands,” lamented the first woman.

“Move your hands or make some money?” replied the third woman, as if she had been waiting for the perfect moment to speak.

Papi raised her experienced eyes slightly, smiled gently, and stopped weaving the net and glanced around. When she was sure that nobody was looking at them, she retorted in a hushed tone, “The ‘Young Man’ wouldn’t let you bother yourself with work, dear Mahbalok!”

“Waiy waiy! Mamma Papi, don’t defame me,” Mahbalok said slowly, taken by surprise.

“Mamma Papi! Mamma Papi! Look there. He’s coming right here,” the third woman hastily whispered. No sooner had she uttered these words, Mahbalok became so edgy that she almost broke into a sprint.

But Mamma Papi let out a hearty laugh, then she threw the spool of thread and half-woven net on the ground. With both her hands, she held Mahbalok’s shoulders and said: “What happened to you, the cursed woman? Where are you going? Look, you’re even getting fooled by this little Hajok. I’ve had enough with you. You’re almost out of your mind,” exclaimed one of the women.

“Hajok! May the lord of the sea curse you! I’ve never seen such a jinxed woman in my entire life. Mamma Papi, by God, my heart almost sank,” Mahbok tried to maintain her unsteady breath.

Waiy Mahbok! Hajok is your neighbor and best friend,” remarked Mamma Papi.

“By God, Mahbok, don’t tease me again. I wouldn’t like it,” Mahbok was yet to come to herself.

“It’s alright. Don’t open your basket-like mouth. Men are looking at us,” Papi warned them.

Rows of boats lined up along the arched shore, resembling horses ready for a race. It seemed as if riders had tightly held the reins and were waiting for the whistle to be blown. A few boys were playing tag behind those boats and yawls. On the left, some nets were placed on a plank.

“Come! They taste like halwa. Come! They’re fresh and hot,” Zalya shouted as if warning those who couldn’t get any that they’d only have to blame themselves. And it did the trick. In a moment, people swarmed around her cauldron. A while later, a young man and his friend called out to her:

“O, Mamma Zalya! Send us half a rupee worth of Mat, please.”

“Pindi, my son! I don’t have that much left. They’re barely worth twenty-five paisa.”

“It’s alright. Leave it.” Then he turned to his friend and said, “We’ll go to the bazaar and have tea with biscuits.”

Pindi and his friend Guli got up and made their way towards the bazaar. Two young men were playing Liddi. The game seemed to absorb to the duo as if it were the greatest challenge of their lives.

“Jalu! Jalu! Come on, boy. Pass this net to your uncle. Every day these blind fishermen return it damaged. They’ve spent their entire lives at sea, yet they can’t keep the net away from the rocks,” an old man, while weaving a net, turned to a boy sitting next to him.

“Jalu, my son! Go and get me your uncle Shahdost’s net.”

“Uncle, let me finish my peanuts first,” the boy replied indifferently.

“I’ll keep your peanuts. Get me the net first, then you can eat your peanuts.”

The boy slipped the peanuts into his pocket and scurried off. He returned almost panting and threw the net with a thud before his uncle.

He closely examined the net to determine the nature of the damage. Startled, he suddenly blurted out, “Such a new net! They have damaged it terribly,” he mumbled in anger. “They’re blind in both eyes. Neither do they know how to properly cast the net nor do they know how to untangle it.”

The sea was crowded. A few boys were playing tip-cat, and some other people were watching and enjoying the game. It’s played differently in different areas, but the version played in the coastal area is distinct. Some other boys were playing hopscotch. Two young boys were drawing sketches of fish, boats, and yawls in the sand with knife-like-sharp fish bones. A little farther away, a few young men were playing bazari. Two young men looked at them and tempted them, “You blind men! Is this the time to play this game? You’re flaunting your skills. We’ll challenge you to a match. Come tonight at the sands of Kala Teembok. We’ll show you how it’s played and won.”

A few girls were playing with beads, and some others were collecting salps[1]. It is believed that when you bury them in the ground, after seven days they will turn into beads provided no boy sees you burying them. On the seventh day, when they fail to unearth any beads, they wouldn’t turn dismayed. But at that moment, one of the girls would claim, “You know, Mami is a… he had been following us. He secretly watched us behind the wall. Thus, we couldn’t get beads.”

“Today I will complain to her mother,” the second girl replied.

“Anok! Anok! It’s better not to visit his mother.”

“Why, Jani?”

“Yesterday his father severely thrashed his mother… “

“Ah! But why?”

“You know Sayaki, the carpenter? She had visited his house.”

“May God keep us away from…”

Far in the distance, a woman called out, “Sharok! Come on, dear, look after the baby. I’ll be back from the bazaar just in a while.” Sharok, who was playing with beads, strode towards her mother. The youngest of them took all the beads from the girls, dismantled the holes, and chanted, “The game is over. Yes, it is all over.”

Two younger girls cried out, “Give us back our beads!” But by the time their sobbing subsided, she had already gone home. Determined, the two girls began digging through the holes again, hoping to find a bead hidden somewhere. However, there was nothing. Disappointed, they stood up and walked to the sea to wash their hands. Spotting other girls collecting salps nearby, they joined in, clinging to the hope that by the next Friday, the salps might somehow transform into beads.

The sun descended lower, casting the shore in hues of orange and gold. By sunset, the beach was nearly deserted, save for the men gathered around, engrossed in Naguman’s tale of the German War.

Glossary

Halwa, Mat: Types of sweets.

Liddi, Bazaari: Local ga

[1] A tiny sea creature

Sayad Zahoor Shah Hashumi (1926-78) is known as the pioneer of modern Balochi literature. He was simultaneously a poet, fiction writer, critic, linguist and a lexicographer par excellence. Though he left undeniable marks on various genres of Balochi literature, poetry remained his mainstay. With his enormous imagination and profound insight he laid the foundation of a new school of Balochi poetry especially Balochi ghazal which mainly emphasises on the purity of language and simplicity of poetic thoughts. This school of poetry subsequently attracted a wide range of poets to its fold. He also authored the first ever Balochi novel ‘Nazuk’ and compiled the first comprehensive Balochi-to-Balochi dictionary containing over twenty thousand words and hundreds of pictorial illustrations.

Fazal Baloch is a Balochi writer and translator. He has translated many Balochi poems and short stories into English. His translations have been featured in Pakistani Literature published by Pakistan Academy of Letters and in the form of books and anthologies. Baloch has the translation rights of this novel.

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Categories
Conversation

From Outhouse to Backwaters

Ratnottama Sengupta tracks the journey of Leslie Carvalho over a quarter century

It seems like only the other day. The International Film Festival of India, IFFI, 1998 was on. Along with a colleague, I was seated on the steps outside Siri Fort I auditorium connected to a long corridor going to Siri 2. Someone introduced Leslie Carvalho. “Aha! The young filmmaker from Mangalore?”  I responded. “There’s a write up on you in The Times of India today. It says there’s a lot of expectation from The Outhouse.”

The “delightfully sweet” film had lived up to the expectation of the critics. It was bestowed the Aravindan Puraskaram, presented by the Kerala Chalachitra Film Society to commemorate the iconic Malayalam director, and the first Gollapudi Srinivas award, another national level award to recognise filmmakers marking their debut in Indian cinema. So I was not surprised to meet him next as a co-member of the jury for the National Film Awards 2000.

The Tennis coach who is also a German language teacher with a passion for painting has now published his first novel, Smoke on the Backwaters. It centres on Rosa, a twenty-year-old from Mangalore, who is forced to flee overnight because of the storm of gossip, fear and shame unleashed by a single incident in her life. Her unexpected journey across continents becomes a path of healing. Seven years later, armed with education and maturity, she returns home, determined to pursue her purpose in life. But how much had the town she left altered from its old ways?

RS: Leslie, before we talk Backwaters, can we briefly revisit The Outhouse? From where did you derive its content? And what was your compulsion for choosing that subject?

Provided by Ratnottama Sengupta

LC: The Outhouse was a simple, linear narrative about moving on in life despite the odds. A young mother’s need to gain economic independence to supplement the family income; the help she received from her financially independent sister; a kind hearted Bengali landlady’s generosity which causes stress and violence in the Anglo-Indian couple’s day to day life, and how it affects the two children growing up.

RS: Why did you choose this subject as your debut vehicle? If you were to travel in a time machine, would you choose a ‘mainstream’ subject?

LC: I chose this subject as my debut vehicle as I had seen quite a bit of violence in the Anglo- Indian community in the Lingarajapuram area of Bangalore I grew up in.

I was itching to make a movie after my six-month course at the New York Film Academy. As I was working on a very tight budget, I just stuck to what was taught — to keep it simple, straightforward and just tell a story using the various tools of cinema — in short, to make it cinematic.

If I were to go back in time, I don’t think I would have chosen a ‘mainstream subject’. I derived immense satisfaction along with the cast and crew as we felt we were working on something we were passionate about. We all felt drawn towards the characters, the story and the theme of the film.

RS: How did you get interested in cinema? And what were the problems you faced while filming The Outhouse – in terms of funding, casting, shooting location, distribution?

LC: I grew up watching Tamil, Kannada, Hindi, a couple of Konkani and lots of Hollywood films. My mother tailored clothes at home, and she taught a whole lot of women stitching. They were fans of Tamil cinema, especially of Sivaji Ganesan, MGR, and the heroes of Kannada cinema, Dr. Rajkumar and Vishnuvardhan. She also enjoyed the Hindi films of Rajesh Khanna, Dharmendra, Hema Malini, Amitabh Bachchan, Sanjeev Kumar, Jaya Bhaduri and Rekha — that is the popular cinema.

And my father, being an Army person, took us to see English films, like The Ten Commandments, The Bible, Hatari, To Sir, With Love[1]. Also, St. Germain’s School where I studied, screened English films every Friday afternoon in the Hall, from spools off a projector that made a jarring sound. It was an amazing experience — black and white Charlie Chaplin, Laurel & Hardy films and also Patton with all the bad words. Later, when in college, we would bunk classes to watch most of the popular Hindi and English movies.

At the New York Film Academy, I was exposed to an entire range of the world’s best in cinema. Satyajit Ray, Akira Kurosawa, Ingmar Bergman, Antonioni, John Ford, William Wyler, Fellini, Jean Renoir… And I watched a whole lot of films on the American Movie Chain (AMC). There I discovered all of Spencer Tracy’s films and fell in love with his sense of timing and under playing. It was also a time when I discovered Guru Dutt and marveled at his brand of filmmaking from Pyaasa, Kaagaz Ke Phool, Chaudhvin Ka Chand, Sahib Biwi Aur Ghulam to Aar Paar and Mr & Mrs 55[2].

It is hard to believe I began the shoot for The Outhouse on September 18, 1996, and completed it in 14 days – on October 1. After we went through the rushes, we required two more shots to link the gaps. Since I was on a shoestring budget of a few lakh rupees, I had rehearsals with the cast for close to three months. I doff my hat to them in gratitude as 90% of the film was canned on first takes. I could not afford retakes, and I worked with a brilliant cameraman, S Ramachandra, who was very supportive and encouraging. He shot most of B V Karanth, Girish Karnad, and Girish Kasaravalli films as well as the popular tele-serial Malgudi Days[3]. A number of first-time directors like myself, had benefitted immensely by his generosity and patience.

Since it was an independent film, whatever little finance I had, I sunk into the film. And then it took me a year to complete post-production for lack of finance.

I was particular about the casting. I wanted the Anglo-Indian look, feel, mannerisms, costume, interiors to be authentic. I met each cast member and spoke to them at length about the vision I had for my film. Almost all of them were from the Bangalore English Theatre, and all of them were cooperative. Moreover, Cooke Town is a quaint little place with many English bungalows and outhouses. After some struggle, I found one on Milton Street which suited my story perfectly.

After The Outhouse was selected for the Indian Panorama in IFFI ’98 and received the two national awards, I just walked into Plaza Theatre on MG Road in Bangalore and met the owner, Mr Ananthanarayan. He had heard about the film and asked me to meet the distributor, Nitin Shah of Hansa Pictures in Gandhi Nagar, the biggest distributor of English films. He put it on for a noon show for three weeks while Fire was on for the matinee and evening shows. The distributor then put it in Mangalore and Udupi for a week. And when I received the Gollapudi Srinivas National Award in Chennai, Aparna Sen was one of the honoured guests. She saw a small portion of the film and said that she would speak to Mr Ansu Sur to screen it at Nandan in Kolkata — founded by Satyajit Ray to help screen small independent films. A theatre owner in Kolkata recommended a person who took the film to the North East. It was also screened in parts of Kerala.

Coincidentally, this April 30th, The Outhouse will be screened in the leafy neighbourhood of Cooke Town next to the outhouse where the film was shot.

RS: In the last 50 years we have seen films by directors like Aparna Sen, Ajay Kar, Anjan Dutt. Even before these, Ray had touched upon Anglo Indians in Mahanagar. These are all films made in Kolkata. Is it because this is the erstwhile capital of the Raj?

LC: Many of the films on Anglo-Indians were based in Calcutta. It was the influence of the British Raj and its culture that was so much a part of their long history of ruling there. Of course their influence was in other parts of the country as well like Madras, Hyderabad, Bangalore, Whitefield and Kolar Gold Fields, the railway colonies all over the country, the hill stations, and many other cities which has pockets of Anglo-Indians.

RS: I remember one Hindi film, Julie that had an Anglo-Indian protagonist. How has the community been projected in popular culture? Was it lopsided or biased?

LC: Throughout our film history Anglo-Indians have played bit roles here and there. Some significant roles came their way in Bhowani Junction, the teleserial Queenie, 36 Chowrighee Lane, Bow Barracks Forever, Bada Din, Cotton Mary, The Outhouse, Saptapadi, Mahanagar, Julie, and Calcutta I’m Sorry[4].

Some of the characterisations have been quite biased; some not well fleshed out; some in passing fleeting moments of drunkenness, prostitution. The song and dance sequences have not helped the community, sadly.

RS: What led you to writing? The screenplay for The Outhouse?

LC: I wrote the screenplay of The Outhouse on plain A4 sheets of paper, on both sides. This is not done but I did it to save on cost. I gave the screenplay to my cinematographer S. Ramachandra, and in his generosity he understood my purpose. I went by what was taught at the New York Film Academy. Of course, I had to combine all the elements to make it whole. The idea of the screenplay came to me while I was at the film school in 1995.

RS: What was the trigger for writing Smoke in the Backwaters?

LC: As an artist, filmmaker, and writer, I have tried to combine all the elements of story-telling – fact and fiction — keeping in mind the flow of ideas, pace and momentum to engage and interest my audience and readers.

I remember beginning to write the novel two decades ago when my mother — who studied in Kannada medium — said, “I hope you will write it in simple English so I can read it too.”

And I wanted it to be reader friendly with regard to the font size, the brightness of the paper, the spacing, the clarity and the size of the book. I was lucky my publisher ‘Anglo-Ink’ was supportive and combined well to find that centre.

Provided by Ratnottama Sengupta

RS: How are you marketing the book? Through Litfests? Bookstore readings? Airport bookstalls? A H Wheelers?

LC: Since Anglo-Ink is a small-time publisher, we’ve had a dream launch in my hometown Bangalore at the Catholic Club. My book seller is Bookworm on Church Street in the heart of Bangalore and for people in Cooke Town it is in The Lightroom’ library.

We are looking at launches in various cities as well, through book readings, LitFests, Airport book stalls, AH Wheelers, readings at schools and colleges.

Since a major portion of the novel is set in Germany, we are looking at translating it into German. I hope to get it translated in a few Indian languages as well.

RS: Since the sunset decade of 1900s, Anglo Indians have been migrating to Australia and Canada. What triggered this migration? Economics or politics?

LC: The migration of Anglo-Indians was inevitable. It was bound to happen for reasons more than one, be it political, economic or social. First under the ‘Whites Only’ policy, many fair skinned Anglo-Indians migrated — the brown and dark skinned were left behind. Slowly they opened up and even they left. Some felt they would adapt better to a western culture, and have adopted their new country as their homeland.

RS: You were a big support for me when my son joined NLSUI in 2000. Again, when I curated Anadi, the exhibition of paintings by Contemporary and indigenous artists from MP and Chhattisgarh. Bangalore has since become an international megalopolis. How has life changed for the locals?

LC: Bangalore has changed dramatically and drastically. The change was bound to happen because of its growing prominence of an International City. The IT industry brought jobs, slowly other industries, started picking up from real estate, fashion, digital technology and social media platforms, start-ups, academics, sports, games, recreational and tourism.

The moderate climate was a huge bonus that attracted people from all over. Bangalore has always been cordial, encouraging and accommodative of people from all over through their mild manners, hospitality and gentleness.

Today Bangalore is unrecognisable. Still, some pockets retain that old world charm of neat, clean and green Bengaluru from the old Pensioners Paradise of Bangalore.

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[1] The Ten Commandments (1956), The Bible (1966), Hatari (1962), To Sir, with Love (1967)

[2] Pyaasa (Thirsty, 1957), Kaagaz Ke Phool (Paper flowers, 1959), Chaudhvin Ka Chand (The Full Moon, 1960), Sahib Biwi Aur Ghulam (The Master, the Wife and the Slave, 1962), Aar Paar (This shore or that, 1954), Mr &Mrs 55 (1955).

[3] From 1986 to 2006.

[4] Bhowani Junction (1956), TV miniseries Queenie (1987), 36 Chowrighee Lane (1981), Bow Barracks Forever (2004), Bada Din (1998), Cotton Mary (1999), Saptapadi (Seven Steps, 1981), Mahanagar (The Big City, 1963), Julie (1975), and Calcutta I’m Sorry (2019)

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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Categories
Poetry

Eco Poetry by Adriana Rocha

Adriana Rocha
LORD OF THE FOREST

Lord of the forest,
Home of birds,
Host of leaves,
Strong soldier,
Elder and wiser,
You have lived centuries.
And still noble,
Strong roots,
Gentle arms
That even naked,
In the coldest winters
Remain beautiful;
Air producer,
Silent life,
Please remain strong,
Because I want to use
My words
To celebrate you for
A thousand years more.

OCEAN

The blue of ocean
Comes in many tones,
The blue that is captured
By artists and painters
Is different from the blue
Where millions of creatures
Live. It is changing
And we are killing it,
But we can stop.
We can make it happen,
By reducing our trash
And use less devices,
Saving energy and plastic

Adriana Rocha was born in Bolivia. She is a psychologist who has been writing for five years and has been published in three languages: English, Spanish and Portuguese. She believes in the healing power of art, and she has found in it, both a way of expression and reflection.

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Categories
Poetry

  Johnny Died a Soldier

By Stuart McFarlane

                  I
Johnny died a soldier
on a strange and foreign shore.
He'll ne'er be any older,
but twenty forevermore.

He loved his country, it was true,
he would defend his native land;
did not question what he must do,
but still he did not understand.

He knew there always must be war,
that a soldier's duty is to die;
yet yearned to know a little more,
could not really help but wonder why.

A piece of shrapnel pierced his brain;
they buried him there, or thereabouts;
buried him in the mud and rain,
along with all his fears and doubts.

II

'We are sorry to inform,' the telegram ran.
He was now a part of official losses;
no longer to be remembered as a man
but as a cross among ten thousand crosses.

Or as a name engraved on a monument
in some rural village square,
commemorating those in the regiment
who fought and died 'over there'.

'Fell this day in a just cause,
his life was cruelly slain.'
And so, through time, in all wars
the words remain the same.

Yes, still the words remain the same,
perpetuate the same, old story.
Too soon do we forget the pain;
a soldier's death is wreathed in glory.

III

This is the lot of a soldier --
better he has no name or face,
kitbag thrown across his shoulder,
consigned to some faraway place.

A soldier marches many a mile;
yet when he finally dies,
who can recall the warmth of his smile
or the colour of his eyes?

Those will there be who cherish his name,
who will remember him every day…
Till only a photo in a frame,
as, one by one, they each pass away.

Yes, Johnny died a soldier
on a strange and foreign shore.
He'll ne'er be any older,
But twenty forevermore.
From Public Domain

Stuart McFarlane is now semi-retired. He taught English for many years to asylum seekers in London. He has had poems published in a few online journals.                                                                                                                    

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Categories
Review

Mapping Raghu Rai: A Photo Journalist’s Journey

Book Review by Malashri Lal

Title: Raghu Rai: Waiting for the Divine

Author: Rachna Singh

Publisher: Hawakal Publishers

“My story should remain simple, step by step, click by click.”   -- Raghu Rai

Rachna Singh, notebook and recorder tucked in her bag, pen in hand, first meets Raghu Rai in his picturesque home nestled in the Mehrauli forest of New Delhi, a landscape with occasional medieval structures peeping through the trees. Away from a concrete encrusted city, Rachna, a patient biographer, knows that the legendary photographer whose images shaped the visual progress of a nation, has his own deep stories.  But will he reveal them? She pries the tales open by carving pathways through Raghu Rai’s photos— and a remarkable book about the person behind the camera is captured by a literary image-maker, in this sensitive, tender, and insightful biography. Rai permeates  a series of chapters that play intricate games with memory because every frame in the camera is connected to myriad threads of experience.

Since the book is sub-titled “Waiting for the Divine”, I naturally look for references to Mother Teresa and the Dalai Lama to discover how the transcendent power of Raghu Rai’s photos of these two personages emerged. Entry into sacred precincts is never easy, and a camera in hand signals a definite obstacle. However, at the Sisters of Charity in Kolkata the photographer is permitted to follow the Mother unobtrusively. Yet, when a curtain flutters to reveal angel-like nuns and Rai dives to the floor to catch the best angle and the right light, even the Mother’s equanimity breaks and she is aghast! From such “shadowing” emerges the divine photograph titled “Mother Teresa in Prayer” with every crease in the luminous face catching the glow, an expression transporting her to realms beyond ordinary comprehension.

If Raghu Rai’s association with Mother Teresa is marked by reverence, his link with His Holiness the Dalai Lama is marked by friendship—one that extends to warm handshakes and brotherly embrace, informal conversations and a conviction about universal compassion. Says Rai, “His Holiness is an uninhibited, wonderfully loving man. How gracious of him to say he is my friend.” Again, it is the camera lens that reveals remarkable facets of the Dalai Lama– his childlike smile as also the sombre spiritual leader of a people in exile. Rachna Singh recounts an almost surreal story of a protective stone gifted to Rai by His Holiness that saw him survive a severe heart condition of ninety percent blockage while still chasing images of a crowded procession!

This takes me back to Rachna Singh’s intention, “My book is not a third-person memoir nor a chronological recounting of Raghu Rai’s life. Instead, it unfolds through candid conversations, inviting the readers into an intimate dialogue.” The reader’s response being part of her textual strategy, I too could add my account of the mystical energy felt in the presence of the Dalai Lama. The book’s attraction lies in this fluidity of the biographer, her subject and the reader being part of the evolving discussion of the deep philosophical pool from which photos are created. The trajectory of Raghu Rai’s life is well known—the photo journalist with The Statesman and India Today; his famous photo essays in the international magazines Time, Life, The New Yorker and numerous others, the award of a Padma Shri, his eminent friends and compeers, but Rachna Singh’s book probes Rai’s mind, his consciousness, his search and his beliefs. Therefore, it offers gems of information through anecdotes and the atmospherics of events, and some delectable quotations in Punjabi and English.

I turn here to Raghu Rai’s series on the Bhopal gas leak of 1984. “The black and white picture of a dead child, eyes open, staring sightlessly into space, lying in the rubble with a hand gently caressing the ravaged face in farewell,” describes Rachna, calling Rai a ‘Braveheart’ who painted a “searing picture of the tragedy.” The conversation is strangely matter of fact as though both the biographer and her subject are numbed by the enormity of that night of terror. Did Rai fear for his health or safety in the toxic air? The answer is “No” because the human pain around was greater than the instinct for self-preservation. All the journalists visited the mass cremations, the hospitals, the dead and the dying as though it was a “job”, Rai being practical enough to say, “You cannot let your spirit turn soggy with emotion.” Those of us who read of such tragedies and see photos in newspapers while sipping our morning tea should admire the intrepid people providing the raw material from ground zero.

Another memorable series was on Bangladesh refugees after the 1971 war—emaciated women and men often carrying sick children in baskets. Rai had been in the frontlines of the war and had once been surrounded by a hostile mob. Rachna is on tenterhooks as he narrates the details but he declared “I was more excited than scared … there was actually no time to feel scared.” At one time he even smiles and says, “It was a lot of fun.” Which brings me to probe the extraordinary grit and strength of photo journalists or reporters from war zones. Where does compassion and newsworthiness meet? Is image more important than the decimated human body? What lasting imprint does such witnessing leave?

Perhaps the answer lies in Raghu Rai’s quest for the Divine—beyond image, outside time. He was born in pre-partition India, in the village of Jhang that is now in Pakistan. He speaks haltingly of the childhood terrors—homes in flames, of escape in the pre-dawn—Rachna notes the tremor in his voice and the reluctance to recall those years. Yet she astutely links Rai’s portrayals of hurt and human sorrow, his sensitivity yet distancing from those early experiences. Finally, it’s been a holistic calm. Rai is quoted: “Photography has been my entire life—it has, in fact become my religion, a faith to which I have dedicated myself completely. My craft led me toward a meditative path that gave me insights to life and the divine.” And that quest bridges the beatific and the aesthetics in this most commendable book.

Malashri Lal, writer and academic, with twenty four  books, retired as Professor, English Department,  University of Delhi. Publications include Tagore and the Feminine, and The Law of the Threshold: Women Writers in Indian English. Co-edited with Namita Gokhale is the ‘goddess trilogy’, and also Betrayed by Hope: A Play on the Life of Michael Madhusudan Dutt  which received the Kalinga Fiction Award.  Lal’s poems Mandalas of Time has recently been translated into Hindi as Mandal Dhwani. She is currently Convener, English Advisory Board of the Sahitya Akademi. Honours include the prestigious ‘Maharani Gayatri Devi Award for Women’s Excellence’.

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