Categories
Interview Review

Aruna Chakravarti Converses about her Ghost Stories

An introduction to Aruna Chakravarti’s Creeping Shadows: 13 Ghost Stories, published by Penguin India, along with a discussion with the author.

Ghosts are evocative of a past… of history one could say. Then who could be a better storyteller of the past than an author steeped in colours of historical fiction — Aruna Chakravarti! In the past she not only translated novels set in colonial India but evoked the Bengal Renaissance to perfection in her two Jorasanko novels and details of a court hearing in her retelling of the Bhawal prince! This time the diva of historical fiction brings to us a book of spine chilling, ghost stories, Creeping Shadows: 13 Ghost Stories.  It is her third collection of short stories.

The narratives are so vivid and visual that they could be worthy of being made into films. They are distinctive in that she has mostly created her own very horrific ghouls – not the traditional ones. They pop up and frighten the reader with their bizarreness and terrifying presences which linger even when you try to sleep at night! She has given us thirteen stories — a spooky number in itself — spread across multiple communities in Asia.

Some of the narratives evoke the past, starting from the 1800s. ‘The House of Flowers’ is set in China partly and partly in Kolkata, where there is now a thriving Chinatown known as “Tangra” and a Kali temple that serves ‘noodles’ as its prasad or offering. The story has echoes of Pearl S Buck’s China interestingly. What was a surprise was the fluency with which she wove in the influences that impact a community of migrants!  

Chakravarti has used her skills as a writer of historical fiction in some of the stories like, ‘The Road to Karimganj’, in which a spook takes us back to undivided Bengal, when passports were not needed as in the story of the migrant Chinese. Hovering around history are more narratives like ‘Possessed’, where a courtesan who performs with the legendary Girish Ghosh1 of the nineteenth century Kolkata undergoes, along with the audience, a strange spooky experience!

Traveling down the century, closer to our times, is the story that is perhaps one of the most bizarre and yet most relatable, ‘The Necklace’. Set in the Anglo-Indian community and the glamour of Park Street — where Wiccan writer, Rajorshi Patranabis, claimed to have met a colonial ghost awaiting her lover — Chakravarti’s narrative is of black magic and betrayal. The fiction is far more impactful and frightening than the factual narrative, which too was spine chilling! You realise what makes fiction so much more gripping than facts — anything can happen in fiction. Chakravarti is imaginative enough to make it as creepy and shadowy as any regular horror writer!

Holding on to that thought, the author holds the key to our experiences as she skillfully outlines two demons grown out of poverty in ‘A Winter Night’. The conclusion has a sense of irony and tragedy. ‘Truth is stranger than Fiction’ weaves in more of the diversity in the historic annals of Bengal. The story that starts the book, ‘The Caregivers of Gazipur’, has an unresolved ending, like some of her other narratives. Though there is a frightful resolution in ‘They Come Out After Dark’. The ghosts play spine chilling havoc with fears of the living while recalling the senseless violence of 1947. ‘There are More Things in Heaven and Earth’…takes us back to the atrocities committed during the Sikh riots of 1984 in Delhi. The mingling of fact and fiction to create weird a fantastical narrative is addressed during a conversation on the supernatural. And there is an exploration of the lines from Shakespeare’s Hamlet, which probably is a touch of the academic as Chakravarti had a long tenure as the principal of a girl’s college in Delhi. It also defines the authorial stance in this story:

‘Don’t forget what Hamlet said to Horatio? There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.’

What is unusual about these stories is the way she has created fictitious geographies and personas, evoking historic realities. They seem perfectly authentic to the reader, including the one set in China. There is a vast mingling of facts and fiction in these stories all to lead to spine-chilling ends with strange twists. 

‘Grandmother’s Bundle’ stands out in its rendition as the ghosts given out are part of the mythical lore of Bengal — stories that were related to most Bengali kids of the twentieth century. They have a touch of humour and dry wit, perhaps introducing a sense of comic relief among very dark and horrific stories that transport us into different worlds.

‘The Motorcycle Rider’, set in modern times, takes us into a university campus to shock us with horrific spooks born out of tragic deaths, while ‘Twenty-nine Years, Seven Months and Eleven Days’, merges a modern outlook with an unfathomable past, touching upon strange tantric yearnings. ‘Vendetta’ twirls nature and supernatural to give a frightening narrative of how nature takes its revenge… a theme that reiterates in writings addressing our current concerns with climate change.

The ease and fluidity with which she has switched from history and realism to horror and fantasy is amazing. Let’s find out more from her about this new persona that inhabits her writerly self…                                                           

Till now we have had translations, numerous novels—many of which can be called historical fiction—and realistic short stories with their base in history or contemporary life. What made you think of writing ghost stories?

After writing The Mendicant Prince which involved extensive research into the life and times of Prince Ramendranarayan Roy of Bhawal, I didn’t feel up to writing a historical novel again. The work had demanded delving into sociological texts, court records, letters, insurance papers and medical reports. Apart from research, historical fiction also demands a certain amount of field work.

Before writing the Jorasanko novels I visited the Tagore mansion thrice and while writing The Mendicant Prince, I went to Bangladesh to see the royal palace in Bhawal, renamed Gazipur. Though it has been totally neglected, with shopkeepers and squatters having overtaken most of the area, I was able to get some idea of the topography of the palace and its grounds. I saw the lake and the temple (which was locked) and was able to visualise where the halls and galleries and the apartments of the queens and princesses would have stood. All this work was exhausting. So, for a change, I decided to try my hand at short stories which emerge straight from the imagination. And while at it, I decided to break out of the mould of “historical fiction” writer in which I had trapped myself and try a completely new genre.

Published in 2022

I wrote the first one on an impulse and found myself quite enjoying the process. I didn’t even think of publishing at that time. The first story led to another and another. When eleven stories had been written I sent the manuscript to three publishers and was surprised when all three accepted it. It was then that I found out that ghost stories were the in-thing. That they were selling well and that publishers were looking out for them. I signed up with Penguin as you know. At one point my editor Moutushi Mukherjee suggested I write another two. Thirteen stories will make it even more spooky, she said.  So, I wrote another two.

Would you list these stories as fantasies or fantastical? Or are they stories of personal experience? Please elaborate.

No. They are not born out personal experience. I must confess that I have never seen a ghost in my life. I believe in sixth sense. As a matter of fact, I have acted on my sixth sense on occasions. I have had sudden impulses to do certain things and realised later that if I hadn’t yielded to the impulses, I would have regretted it. But I have had no brush with the supernatural. These stories were sparked off by sudden memories. Something I had read somewhere. Something somebody had told me years ago. A face I had seen in childhood which had stuck in my mind though whose I don’t remember. A conversation overheard which made no sense at the time but which, as an adult, seemed ridden with sinister nuances. A phrase from a book whose title and author’s name I had forgotten. In fact, I didn’t even remember the context from where the phrase had come.

Sudden flashes such as these triggered off the stories. But in the writing, they took on a life and soul of their own. I even feel, sometimes, that the pen took over and they were written by an invisible hand.

Your stories are set, sometimes in real landscapes and sometimes in fictional ones. What kind of research went into creating them? How do you make them so vivid and real?

There wasn’t any immediate research.  I needed to look up a few facts, now and then, mostly to be sure of their authenticity. But nothing truly back breaking. The landscapes, both physical and of the mind, were culled from my travels and my reading of both English and Bengali writers over the eight decades of my life. Much of it stayed with me tucked away in some unconscious part of the mind. Although I write in English, you will notice that almost all the stories are about Bengalis. Bengalis living in Delhi, Kolkata, Bihar and the small towns and villages of Bengal. There are Anglo-Indians, Punjabis and Chinese, too among my characters. But having lived in Bengal for generations, they have adopted Bengali customs and a quasi-Bengali way of living.  Many of the locales in which, they appear are fictional…gathered from my reading and observation of people from different strands of Bengali life.

You have a story set in China which also has the Chinatown of Kolkata in it. Have you been to China? What was the reason for the choice? Were you influenced by any Chinese writers? How did you visualise the Chinese migrants in Kolkata?

Yes, I have been to China. I visited the cities of Guangzhou, Shanghai and Beijing in 2004. Naturally, I have no personal experience of life as it was lived in the late 18th century which is the period covered in the story ‘The House of Flowers’. For this I had to rely totally on my reading of English authors writing about China like Pearl Buck and Amy Tan. Pearl Buck was a great influence on me while writing this story. It was from her books that I was able to catch the ambience of tea houses and brothels of the period. In depicting the Chinese family who lived in Calcutta in the early 20th century I had to rely on childhood experience, I knew some Chinese girls who had lived for several generations in Calcutta. And my imagination went into full play, of course.

In ‘Grandmother’s Bundle’ you have written about spooks from Bengal. It departs from your other stories in as much as it does not really introduce the supernatural except as a source of folklore. Do you feel it blends with the other narratives in your collection?

Well. It is different from my other stories in certain ways. Firstly, it is three stories rolled into one. Secondly, unlike the others, they are children’s stories. Thirdly, it is the only one that deals with ghosts and other supernatural beings with humour. Lastly, they have been drawn from folklore. I agree that it doesn’t quite blend with the others in this collection. But it is also true that each story in this collection is different from another. There are different time spans. Different locales. Different themes. Characters from different levels of society. That being the case, I think that this story lends variety and another flavour to the collection.

Your stories aren’t like the usual ghost stories one reads. The structure and content seem different. Your comments.

You are right. These stories do not belong to the gothic/horror genre. They are not about vampires, blood sucking bats, severed heads or violence heaped on violence. They are essentially human-interest stories with a supernatural twist at the end. I have taken my cue, you may say, from Coleridge’s demand for a willing suspension of disbelief  before reading his poetry. These stories have innocuous beginnings. Two friends sharing an apartment, a boy walking from his village to an unseen destination, a dinner party in an exclusive area of the capital, a marital spat or a telephone call at dawn. Then, a few paragraphs later a subtle hint is dropped startling  the reader into a realisation that it is not a simple story of human relationships. That it is headed in another, more sinister direction. Another hint is dropped and another. Then in the final sentence the bomb bursts. The last line is the most important line of the story. 

Which is your favourite story? And why?

Just as a mother loves all her children, I love all my stories. But mothers also have favourites and so do I. “The House of Flowers,” “Vendetta,” “Possessed” and “The Necklace” are my favourites. That’s because their themes are unusual and posed a greater challenge. And, perhaps, because I had to work harder on them than on the others.

Are you planning any new books? Exploring any new genres? Any new book we can expect soon?

I always think of a new book even when I am writing the current one. Yes, I am planning to explore yet another genre of writing. But my ideas are nebulous at the moment. Still in a fluid state That being the case I cannot share them with you. All I can say is that the work will be a challenging one and I’m not even sure I’ll be able to see it through. So, we must both wait for some more time

  1. Girish Ghosh (1844-1912) Actor and Director from Bengal ↩︎

 (This review and online interview by email is by Mitali Chakravarty)

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Click here to read an excerpt from Creeping Shadows.

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Categories
Bhaskar's Corner

‘Language… is a mirror of our moral imagination’

By Bhaskar Parichha

Prof. Sarbeswar Das (1925–2009): A scholar of depth, a teacher of light. Photo Provided by Bhaskar Parichha

In the intellectual history of modern Odisha, Professor Sarbeswar Das stands as one of those rare figures who seamlessly bridged scholarship, ethics, and social commitment. A luminous teacher, an erudite writer, and a quiet Gandhian, his life and work embodied the moral seriousness and intellectual curiosity that marked a generation shaped by the freedom struggle and the promise of a newly independent India.

Born in Sriramchandrapur village in the Puri district of Odisha in 1925, Sarbeswar Das grew up in a milieu where simplicity, discipline, and community values were deeply ingrained. His brilliance shone early—he topped the matriculation examination across Odisha and Bihar, a distinction that foreshadowed a lifetime of academic excellence.

His educational journey took him first to Ravenshaw College, Cuttack, the cradle of higher education in Odisha, where he absorbed the liberal spirit and rigorous intellectual training that the institution was known for. He later studied at Allahabad University, one of India’s foremost centers of learning, before proceeding to the University of Minnesota, for advanced studies in English literature.

His exposure to American academia at a time when few Indian scholars ventured abroad profoundly shaped his intellectual orientation. The years in Minnesota opened to him a new world of thought—modern literary criticism, American fiction, and the philosophy of democratic humanism—all of which left a deep imprint on his teaching and writing in later years.

On returning to India, Das joined the teaching profession, which he would pursue with remarkable dedication and grace for several decades. He served as a professor of English in some of Odisha’s most respected institutions—Christ College (Cuttack), SCS College (Puri), Khallikote College (Berhampur), and Ravenshaw College (Cuttack).

As a teacher, he was known not only for his formidable command of English but also for his clarity of expression, quiet humour, and empathetic engagement with students. He could bring Shakespeare and Emerson alive in the classroom, weaving them into the moral fabric of everyday Indian life. His pioneering initiative was the introduction of American Literature as a formal subject of study in Indian universities, long before it became fashionable to do so.

In an age when English studies in Odisha were largely confined to the British canon, he expanded its horizons by introducing writers like Walt Whitman, Emily Dickinson, William Faulkner, and Mark Twain to Indian classrooms.

Das believed that literature must connect with lived experience. He often told his students: “Language is not just a means of expression; it is a mirror of our moral imagination.” This conviction shaped generations of students who went on to become writers, teachers, and civil servants. Among them was the late Ramakanta Rath, later one of Odisha’s most celebrated poets, who fondly remembered Prof. Das as a teacher who inspired intellectual courage and aesthetic sensitivity.

Alongside his teaching, Prof. Das was a prolific writer and scholar. He authored around twenty-five books spanning essays, literary criticism, translations, and reflections on education and society. His writings in English and Odia reveal a mind steeped in both classical and modern traditions. Fluent in English, Odia, and Sanskrit, he was at ease quoting from the Bhagavad Gita and Hamlet in the same breath.

His essays in English reflected on the role of language in education, the cultural responsibility of intellectuals, and the need for moral clarity in modern life. He consistently argued for a vernacular humanism—a belief that English education must not estrange Indian students from their cultural roots but rather help them view their own traditions through a broader, universal lens.

As a principal, he brought administrative efficiency and human warmth to his role. His tenure is remembered for reforms that encouraged academic discipline, faculty collaboration, and student participation. He believed that education was not merely about acquiring degrees but about shaping ethical citizens.

Prof. Das’s intellectual life was inseparable from his moral and civic commitments. As a young man, he participated in the Quit India Movement, aligning himself with the Gandhian values of simplicity, non-violence, and service throughout his life.

Late in life, Prof. Das turned inward to recount his journey in his autobiography, Mo Kahani (My Story), which has since acquired the stature of a modern Odia classic. Spanning eight decades of personal and social history, it offers not only a memoir of a life well-lived but also a vivid ethnography of Odisha across the twentieth century.

In Mo Kahani, he paints rich, affectionate portraits of his family—his parents and sisters, Suruji and Hara Nani—and evokes the rhythms of village life, with its festivals, hierarchies, and hardships. His account of the great famine of 1919, passed down through family memory, is a haunting narrative of suffering and resilience.

The autobiography captures the moral universe of rural Odisha—its compassion, faith, and silent endurance—while chronicling the social changes wrought by modernity, education, and political awakening.

The book transcends personal recollection to become a social document of rare authenticity, preserving the voices and values of an era in transition. Scholars have hailed it as a valuable resource for understanding Odia social and cultural history, as well as a significant contribution to Indian autobiographical writing.

Prof. Sarbeswar Das passed away in 2009 at the age of 84, leaving behind a legacy of intellectual depth and human kindness. Those who knew him remember his calm demeanour, his Gandhian simplicity, and his unwavering belief in the power of education as a moral force. His students and colleagues regarded him not merely as a teacher but as a guide who exemplified integrity and humility in every aspect of life.

His contributions to English literary education in Odisha were transformative. By introducing American literature, promoting cross-cultural study, and insisting on a pedagogy grounded in ethical reflection, he helped modernise the study of English in the state and inspired a generation to approach literature as a bridge between worlds.

Even today, his writings—both critical and autobiographical—continue to speak to the challenges of our times: the search for meaning in education, the reconciliation of global and local cultures, and the enduring need for moral clarity in a rapidly changing world.

In the final measure, Prof. Sarbeswar Das remains not only a scholar and educator but also a moral historian of his age—one who chronicled the soul of Odisha with the sensitivity of a poet and the precision of a teacher. His Mo Kahani endures as his final lesson: that learning is not a mere accumulation of knowledge, but a lifelong practice of understanding, empathy, and truth.

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Bhaskar Parichha is a journalist and author of Cyclones in Odisha: Landfall, Wreckage and ResilienceUnbiasedNo Strings Attached: Writings on Odisha and Biju Patnaik – A Political Biography. He lives in Bhubaneswar and writes bilingually. Besides writing for newspapers, he also reviews books on various media platforms.

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Categories
Poetry

Rosencranz and Guildenstern

By William Miller

Rosencranz and Guildenstern are characters from Shakespeare’s Hamlet (1599-1601), also revived in 1966 in an absurdist play by Tom Stoppard (Rosencranz and Guildenstern are Dead). From Public Domain.
The world is filled with them.
They file through the streets and into
our courtyards. Well-dressed, respectful,
they ask leading questions, smile politely
and walk away.
Who are they and why do we
suffer them? Hardly princes,
mad or not, we give up our secrets
or lie outright, send them
on their way.
Someone is collecting a file on us,
grist for a data bank, an all-knowing
intelligence in the blue ether.
They can only plot our demise,
total destruction. Their questions
are simple tools in a mad
King’s hands. Something is rotten
in the state of everywhere
and all of us will stand for judgement.
in front of a review board,
our files opened and reviewed
with bureaucratic heartlessness,
a final assessment typed and filed away.
Paranoids, even paranoids,
have real enemies.

William Miller’s ninth collection of poetry, Under Cheaha, is forthcoming from Shanti Arts Press in 2025.  His poems have appeared in many journals, including The Penn Review, Shenandoah, Prairie Schooner and West Branch.  He lives and writes in the French Quarter of New Orleans.

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Categories
Poetry

Shakespearian Musings by Kirpal Singh

King Lear, Act I, Scene I (Cordelia’s Farewell) The Metropolitan Museum of Art. Pianting by  Edwin Austin Abbey (1852-1911) From Public Domain.
DESPERATE LEAR 

against all winds that blow
and all the rains that pour,
Old Lear still sought home
as we all do sooner or later—

home is where the heart is—
cardiac surgeons locate hearts
but the homes seem elusive
lost perhaps among the veins
and the pulse beats which sound
okay to all intents.

thus to be without home
ported lustlessness;
perhaps for some despair
too close for comfort
too close to acknowledge,

And so I roam without a home.
return to the heart,
the heart of all things,
and I realise and learn,
my heart is here with me.
inside and pretty safe,
despite some odd beats
hardening who knows what,

home is where the heart
returns after all the wandering
finally settling all debts
owed by the stomach
in desperate circumstances,

Old Lear challenged the gods
but the duel was one-sided
no one wanted him
as he wrestled Nature
desperately needing Cordelia,

sometimes our Cordelias die
before they’re properly born-

I know for my Cordelia died
before she could be born--

she still struggles to learn
knowing its totally futile.

after all only in rare miracles
do we resurrect from the dead,

farewell, my sometime girl,
perhaps we shall meet
somewhere in our dreams
and realise all was a nightmare!



POOR HAMLET

Poor Hamlet
forgot poor Cordelia
in another realm
also where deceit,
cunning and corruption
ruined innocence, purity
and brought hell to bear.

these poor players
whose destinies pry
and fathom deep sores,
some known only alone,
challenge our premises,
contentment, pride, joy
and much else besides—

but who are we to probe
and pry and wonder?
think and cry and ponder
when it's the same
yonder and everywhere?

in my stillness, my friend
you who smile all the time
and beguile love
will never know anguish
nor the Joy of being
humanly correspondent
despite all hints and
references, nor in the
byways of escape
and neither in the grasp
of knowing and suffering
will you understand, know
and appreciate
value and truncated joy.

in the end, nothing much
matters more than smug
satisfactions of owning
even in this simple way,

forgiveness can be all!
Hamlet. From Public Domain.

Kirpal Singh is a poet and a literary critic from Singapore. An internationally recognised scholar,  Singh has won research awards and grants from local and foreign universities. He was one of the founding members of the Centre for Research in New Literatures, Flinders University, Australia in 1977; the first Asian director for the Commonwealth Writers’ Prize in 1993 and 1994, and chairman of the Singapore Writers’ Festival in the 1990s. He retired the Director of the Wee Kim Wee Centre.

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