Categories
Poetry

Memories of Home

Poetry by Rakhi Dalal

Painting by Amrita Shergil (1913-1941)
THE MEMORIES

Old -- almost historical bricks
of the house built before Partition,
decaying wooden chaukath, deewal*,
light on blue home walls,
iron rod terrace,
and steep stairs to the roof --
Few memories my eyes gather from old pictures
like a camel collects water in its hump.
My five-year-old self sitting on Papa’s lap next to Amma* and Ma,
old black and white TV playing in the background.
Papa’s white kurta, Amma’s pastel and Ma’s brown floral saree
and my red and white checkered dress.
And smiles --
as if that was how we were all to live.
Together forever.

*chaukhat – door step; deewal: walls
*Amma -- the poet calls her grandmother Amma.

A KEEPSAKE

It is neatly folded, tucked to the farthest
stack of clothes in my almirah.
Your white chiffon saree --
black and white flowers speckled all over it.
I haven’t yet worn it, not even once and
I have it for nearly twenty years.

I remember the day
you opened your trunk,
the only worldly possession you had
and said --
have something for yourself.

Did you somehow know Amma,
it was to be our last meeting?
With hesitation I fumbled
through your things till I saw
this saree I had always liked.

When you put it on,
your tenderness would seep
into the texture of the fabric.
Its sheerness akin to the spark
I noticed at times,
in your seldom happy eyes.

Now sometimes I take it out,
touch the fabric,
rub it against my skin,
and put it back inside.
Afraid to wear this keepsake,
lest it wither away with time.

Rakhi Dalal writes from a small city in Haryana, India. Her work has appeared in Kitaab, Scroll, Borderless Journal, Nether Quarterly, Aainanagar, Hakara Journal, Bound, Parcham and Usawa Literary Review

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Categories
Review

In the Footsteps of the Man Who Walked From England to India in 1613

Book Review by Rakhi Dalal

Book Title: The Long Strider in Jehangir’s Hindustan: In the Footsteps of the Englishman Who Walked From England to India in the Year 1613

Authors: Dom Moraes and Sarayu Srivatsa

Publisher: Speaking Tiger Books

During the years, in the early seventeenth century, when East India Company began a search for the possibilities of trade with India via sea route, Thomas Coryate of the village Odcombe in Somerset, England, made an ambitious plan to travel to the Indies, as he called it, on foot. This wasn’t his first undertaking. Having travelled across Europe on foot before, writing a travelogue Crudities on his experience which brought him some fame, he now wished to travel to a place no Englishmen had gone before. Motivated by the thought of gaining more fame with this venture so as to win the affection of Lady Ann Harcourt of Prince Henry’s Court, even the idea of traversing 5000 miles on foot as compared to 1975 miles that he did in Europe did not dissuade him.   

Known as ‘the long strider’, in 1612, Coryate set for his journey to the Indies from London. And in year 1999, more than three hundred years later, his journey and subsequent struggles, somehow inspired Dom Moraes to traverse the same route to correlate Coryate’s experience in the now altered places and its people. Coryate travelled alone, Moraes took the journey with Sarayu Srivatsa, the co-author of this book.

Dom Moraes, poet, novelist and columnist, is seen as a foundational figure in Indian English Literature. He published nearly thirty books in his lifetime. In 1958, at the age of twenty, he won the prestigious Hawthornden Prize for poetry. He was awarded the Sahitya Akademi Award for English in 1994. The Long Strider in Jehangir’s Hindustan was first published in the year 2003. Moraes passed away in 2004.

Sarayu Srivatsa, trained as an architect and city planner at the Madras and Tokyo universities, was a professor of architecture at Bombay University. Her book, Where the Streets Lead, published in 1997 had won the JIIA Award. She also co-authored two books with Dom Moraes: The Long Strider, and Out of God’s Oven (shortlisted for the Kiriyama Prize). Her first novel, The Last Pretence, was longlisted for the Man Asian Literary Prize, and upon its release in the UK (under the title If You Look For Me, I am Not Here), was also included on The Guardian’s Not the Booker Prize longlist.

Srivatsa, who travelled with Moraes to all the places Coryate passed through, writes diary chapters coextending the same routes subsequently. So, each fictive reconstruction of a period and place of Coryate’s travel by Moraes is followed by a diary chapter for the same place by Srivatsa. In that sense the book becomes part biographical fiction and part memoir. 

Coryate, son of a Vicar and dwarfish in stature, was seized by this desire to gain fame and respect. What desire seized the imagination of Moraes, eludes this reader. It, however, doesn’t escape the notice that both the writers shared somewhat similar plight towards the end.

Some of Coryate’s writing during the period did not survive as it was destroyed by Richard Steele, but the rest was sent to England and was posthumously published in an anthology in 1625. Basing his research on such sources, after extensive three years of investigation, Moraes managed to create an account of Coryate’s demeanour, his lived life in a new land with diverse people and customs at different places which he found both shocking and fascinating.  Coryate found the people of India loud and violent but he was also touched by their generosity and kindness. He witnessed the disagreements between Hindus and Muslims, the caste system where the upper caste oppressed the people from lower caste, sati, and the ways of Buddhist monks, Sikhs, pundits of Benaras and Aghoris[1], the lifestyle of Jehangir and the city of Agra before Taj Mahal. He was fortunate to have an audience with Jehangir, the main reason of his travel, but he failed in securing his patronage or enough money to continue to China which he had been his original intent.

In Moraes’ writing, the era comes alive. Vivid imagery and description makes the struggles and sufferings of Coryate palpable on one hand and on the other offer a view on the unfolding of history in a country where these many hundred years later, the echoes of a past similar to the present can be heard. In the preface, Moraes posits one of the reasons to take on the book — to compare the India then with the country during his times. As the reader proceeds with the story, the comparison becomes apparent in Moraes’ construction vis-a-vis Srivatsa’s entries.

Towards the end, an ailing Coryate succumbed to his illness and his body was buried somewhere near the dock at Surat. He could not make a journey home in 1615, but in 2003 a brick from his supposed tomb was sent back to the church in Odcombe by Srivatsa where a ninety six year old vicar waited patiently for the only famous man from Odcombe to return home. The epilogue by Srivatsa gives an account of Moraes’ own struggle with cancer and his demise in 2004, a year after the book was published. It is but right that the soil from his grave in Mumbai also found a resting place in Odcombe.    

[1] Devotees of Shiva

Rakhi Dalal writes from a small city in Haryana, India. Her work has appeared in Kitaab, Scroll, Borderless Journal, Nether Quarterly, Aainanagar, Hakara Journal, Bound, Parcham and Usawa Literary Review

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Categories
In Memoriam

Memories of my Grandfather

By Alpana

From Public Domain

My memories of my Dadaji[1] are numerous — profound, etched and radiant. I lost my grandfather in March of 2023. Therefore, you will witness grief being poured in the garb of this write up. Emanating heartfelt respect and love his grandchildren preserve in their hearts, it is difficult to comprehend grief. Many being young and thriving in their adulthood, all my cousins reminisce the remains of the day he passed.

Being a married, working parent, life does not give much room to stop the grind and think. There is an unsaid, unwritten normative rush to sustain, to survive and to soar high. Nevertheless, the souls do get sun kissed, the rumbling tummies do find solace in a warm home cooked meal and the minds find sheer joy in observing the cheers and jeers of their kids. Amidst the routine hullabaloo, there are moments offering whiff of fresh air and a dash of seasonal fragrance.

March is followed by April. It’s the month of harvest, month of Baisakhi[2], reaping what was sown to make space for the new. That’s how didactic and instructional nature is in its true sense, gradually progressing at a slow and steady pace. Embracing the untimely rains and hailstorms and yet reviving to thrive in the new day. That’s how grief pertaining to the loss of a grandparent might look like. It pulls you back so that you can consciously chart your future trajectory. The force holds you back in order to pierce the sky with your flight because that force makes us move, march and advance. That’s what we learn from our grandparents. Their relentless effort, how small or minute it might be, helps us to garner the courage and thick skin we must develop to remain afloat.

My Dadaji was an old wise man, true to his words, cool headed and had no qualms about people being judgemental or nosey. Always calling a spade a spade, he would make a statement, almost as firm as a sermon, and take leave, without worrying about what turn his children’s responses.

The constant urge to jump to conclusions gives us major disappointments but my grandparents taught us how to lead a life, sans the hurry, the anxiety and the inevitable will to speed up the tasks. I recall an incident when my Dadaji accompanied me to a district level speech competition because my parents were posted in some other town for a certain period. He had never been to a school, didn’t know how to hold a pen and yet agreed to listen to my speech delivered in English in an assembly of teachers, parents and students. I secured third position in that competition but what stole the thunder was how he reviewed my performance before my parents. In his words, “Sabte badhiya boli. Baaki to ruke thi.” (She spoke flawlessly. Others fumbled many times.) The memory of such observation, coming from a man alien to the academics and yet giving feedback so constructive and encouraging, can never be erased. Such is the magic of grandparents, enchanting, uplifting and promising.

[1] Paternal grandfather

[2] Punjabi New Year

Alpana is an assistant professor in English at Pt. CLS Government College, Sec-14, Karnal, Haryana. She completed her higher education in English literature from University of Delhi. When not teaching or reading, she can be spotted collecting fallen flowers from garden with her toddler.  

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Categories
Poetry

Three Poems by Rakhi Dalal

Rakhi Dalal


LETTING GO

They tell you one must learn
to let go to remain sane.
What they miss out telling
is how much it takes
to forget and let go people
who make a whole city in your life.
A city that is not home
still, the only home you know;
A home that consumes
and yet the only place that sustains you;
A sustenance that holds
but offers no release.
When you have lived
long in such a city,
your hopes are entangled
with the unyielding forces
of knots
difficult to untie.


THE OFFERING

I despair
when things don’t go
as I planned.
I forget
to breathe,
and lament
the spaces around
for smothering me.
I forget
time is as mercurial
as the fancies of my mind.
I forget
it only takes
as much warmth
as that bestowed
by a weak winter sun
to step out
and begin
from the beginning.


RESILIENCE
(after 'Window' by Naomi Shihab Nye)

Resilience makes itself every day
appear from unexpected places.
We are shown in abundance
if we stop to notice
amidst the muddle
beget by ordinary ordeals.
A shoot
emerging from the stem
of a withered plant in your balcony,
long after you thought it had died
because you forgot to water it for months,
tells you life clutches
tightly after all.
And pushes forth with might
through everything it is denied.

Rakhi Dalal writes from a small city in Haryana, India. Her work has appeared in Kitaab, Scroll, Borderless Journal, Nether Quarterly, Aainanagar, Hakara Journal, Bound, Parcham and Usawa Literary Review

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Categories
Poetry

Meeting  Poets Outside their Poems

By Alpana

Meeting poets outside their poems is like catching hold of a dandelion
always fleeting and flying.
fanning our desires to be light and liberated.

I met a poet in the wee hours of spring yesterday,
wrapped in thoughts,
inhaling more matter,
processing many ideas,
looked much like her poems,
blooming and how!

I met a poet in the early hours of baisakh*,
smelling like toil,
sprinkled with joy
of harvesting goodness,
just like his poems,
emanating courage and thick-skinned demeanour.

I met a poet walking briskly early morning,
panting and perspiring
due to swift movement
but also, gasping to let the poetry ooze out.
Her poetry is quick
Because the pace of her steps mirrors the pace of the gazillion words
plodding in her mind.

I met a poet chewing a gummy one day,
lost in her own reverie
absolutely chill,
rummaging her bag for more such gummyfying trysts,
sitting in a bean sofa with pen and paper
scribbling and doodling away her worries
just like that!

I met a poet engrossed in thrift shopping the other day
clad in comfort, spotting the comfort
not to discomfort his hard-earned moolah
but the words in his poems are priceless.
Because they reveal what being a parent is like.
The experience is valuable and so is his poetry,
causing ripples here and there,
echoing babbles now and then.

So, now you know where to spot poets.
When not absorbed in writing,
spot the happy souls or the dejected ones
in spring,
in the by-lanes of your colony,
or a high-end bar busy chewing a gummy.
Poets are fascinating.
Poets are otherworldly.
But how do you match the poets with their poetry?
How to remove the veil?
The make-believe.
The façade.
The art.
Please, tell me.
Because poets outside their poems
might be catching butterflies
or responding to a cooing baby.
But exactly how do you match the poets with their poetry?


*April-May

Alpana teaches in a government college of Gurugram, Haryana. If not responding to her babbling toddler and her curious gestures, she finds herself occupied with reading haikus and listening to Jagjit Singh ghazals.

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Categories
Excerpt

Stories of Children Rescued From Slavery by Nobel Laureate Kailash Satyarthi

Title: Why Didn’t You Come Sooner? Compassion In Action— Stories of Children Rescued From Slavery

Author: Kailash Satyarthi

Publisher: Speaking Tiger Books

I seated a few of the children in my car, and drove away as fast as I could. The truck with the men and women followed me. The clothes of the children who sat with me in the car were tattered and torn. The wounds on their flesh could be seen through the holes in their clothes. Every such wound is a blot on human civilization. The frightened little girls were trying to hide their bellies and chests by hugging their knees. They simply could not make sense of all that had happened since morning. I made tentative attempts to talk to them. I tried explaining to them that they were now free from bonded labour and were being taken to a secure place. But they had never known freedom, or safety. How could they understand what I was trying to tell them? Maybe they assumed I was their new owner.

Just then, I remembered that there were some bananas lying in the back of the car. I asked the children on the back seat to distribute them among themselves. I thought they must be hungry, and might feel better after eating something. But no one picked up the bananas.

‘Go on, child. Pick up that bunch of bananas and pass it on,’ I gently repeated myself.

One of the children gave it to the child sitting in front. An emaciated girl and a little boy were seated next to me. I told them to pass on the fruit to everyone in the back and keep one each for themselves. The girl looked curiously at the bunch as she turned it around in her hands. Then she looked at the other children.

‘I’ve never seen an onion like this one,’ she said.

Her little companion also touched the fruit gingerly and innocently added, ‘Yes, this is not even a potato.’

I was speechless to say the least. These children had never seen anything apart from onions and potatoes. They had definitely never chanced upon bananas before. Upon further cajoling, some of them started chewing on the bananas. But they were trying to eat the fruit without peeling it. Some tried to swallow it while others were trying to hide it in their palms after having spat it out. My imprudence had for a moment pushed me back a few thousand years. The difference between an unpeeled banana and a peeled one was the distance between slavery and freedom. I quickly tried to rectify my error and taught them how to peel a banana and consume it. Most of them tasted the sweetness of the fruit and probably relished it too.

They began sharing this new experience among themselves in their dialect. I was feeling their joy too. Just then, the little girl sitting next to me tapped me on the shoulder and almost screamed.

‘Why didn’t you come sooner?’

I instantly turned to face her. Her innocent, tear-filled eyes and pained voice laced with anger pierced my heart. I could tell that these words had risen from the depths of her heart, where they lay suffocating for years.

Her younger brother had passed away for lack of availability of medicine. Once, the quarry owners had beaten up her father and uncle and branded them with burning cigarettes. They had raised their voice against the sexual exploitation of the women and tried to escape. Even the tiny hands of the children, when wounded, were never tended. They couldn’t even manage to get bits of cloth to tie around their wounds. This little girl had survived the entirety of hell in the eight years of her life. This was probably the first time that she could bring herself to trust someone enough to mouth the words, ‘Why didn’t you come sooner?’

That challenging question deepened the restlessness and anger that the issue of child slavery aroused in me. The child who posed this question was none other than Devli. She had put it to me, but it is one that needs to be answered by every person who speaks of faith, law, the Constitution, human rights, freedom, childhood, humanity, equality and justice. That question is as pertinent today as it was on that day all those years ago.

According to an estimate, there are around five million labourers employed in stone quarries in India. Hundreds of thousands among them are child labourers. Contractors and their agents pay tiny advances to impoverished families in backward areas and get them to come to the quarries on some false pretext or another. This is the organized crime of human trafficking that is often dressed up as migration or displacement. Usually, there is no record of workers in the quarries. In other words, children like Devli and her parents do not exist anywhere in legal terms.

To break up the stone, deep holes are drilled in it with powerful machines by skilled or semi-skilled workers which are then detonated with the use of gunpowder. The large rocks that are exposed after the explosion are broken down into smaller stones by adult men and women as well as children. The smaller children are engaged in removing the soil before the detonation takes place as well as removing the small stone chips after. Death is far from uncommon among these unskilled labourers who often get buried under the rocks thrown up by the explosions or when a quarry, unsteady from the shock, caves in.

(Excerpted from Why Didn’t You Come Sooner?: Compassion In Action—Stories of Children Rescued From Slavery by Kailash Satyarthi. Published by Speaking Tiger Books, 2023)

About the Book:

The work of rescuing children from slavery is not for the faint of heart, as the twelve gut-wrenching accounts in this book will show. Harder still is to give them their life back, after they’ve been kidnapped, trafficked, sold, abused and made to work in horrific conditions, often for as long as they can remember. Pradeep was offered up for human sacrifice by his family, thought to be a bad omen; Devli was a third-generation slave in a stone quarry in Haryana, who had never seen a banana before her rescue; Ashraf, a domestic child labourer at a senior civil servant’s house, was starved and scalded as punishment; Sahiba was trafficked from Assam to be someone’s wife against her will; Kalu was abducted and made to weave carpets all day long, his injuries cauterized with phosphorus scraped off matchsticks; Bhavna was trapped in a circus, sexually abused for years by her owners; Rakesh was worked in the fields all year round like cattle, and spent the nights locked up with them in the stable; Sabo was born to labourers at a brick kiln, and never knew life outside it; and Manan lived his childhood mining mica in the forests of Jharkhand, barely given time to even mourn his friend who got buried when the mine caved in. Kailash Satyarthi’s own life and mission were entwined with the journeys of these children. Having lived through unspeakable trauma, they had lost faith in humanity. But behind their reticence, behind their scraggy limbs and calloused hands and feet, hope still endured. This book tells the story of their shared struggle for justice and dignity—from the raid and rescue operations of Satyarthi’s Bachpan Bachao Andolan, to international campaigns for child rights. It is a testament both to the courage of the human spirit and to the power of compassion.

About the Author:

Kailash Satyarthi (b. 11 January 1954) is one of the most well-known child rights activists in the world. He has led many national and international campaigns to protect child rights and promote their education over four decades and rescued countless children from slavery. He is a recipient of the Nobel Peace Prize, among many other human rights awards.

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Categories
Poetry

‘Fragrance of Childhood’

Poetry by Alpana

GULGULA-GULGULE

This is going to be sweet.
Leave behind the sour and savoury.
Come, feel the taste of this Haryanvi delight.
Monsoon special.
Teej* treat.
Take some wheat flour,
Add jaggery,
And a dash of fennel powder,
Leaving your hands and kitchen aromatic.
Give it a good mix with some water.
Keep your hands moving.
We don't want lumps in our gulgule. And in life, in general.
Glad, you noticed, they are called gulgule.
Gulgula in singular.
Gulgule in plural.
Packed with sweetness of dadi's* love and profound memories,
Deep fried in mustard oil and tossed in a huge thali,
Emanating the fragrance of childhood fondly wrapped in our hearts,
So that we may catch a whiff of love once in a while
Only to realise how loved we are.
Frantically moving and crossing various stations,
of remembrance and recollections.
Gulgule.
Embellished with tokens of toil, patience and warmth.
Never in a perfect shape
But evermore fitting for a perfect time.
Try it
For you will relish it.
And taste a flavour from the bylanes and dhaanis* of Haryana!


*Hariyali Teej is a festival of North India celebrated in the month of monsoon.
*Dadi -- grandmother
*Dhaanis are small conglomeration of houses located mostly in Punjab and Haryana
Gulgule. Courtesy: Creative Commons

Alpana teaches in a government college of Gurugram, Haryana. When not working on her laptop, she can be spotted making lists of her essentials, her husband’s sloth hours and her toddler’s tantrums.

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Categories
Essay

Chandigarh: A City with Spaces

By Ravi Shankar

I was apprehensive. I had spent time in New Delhi when I was very young. But after that, I had never travelled to the north of India. I was traveling by chair car on the Rajdhani Express to Delhi and from there, by bus to Chandigarh. Sleeping on a chair is difficult though the coach offers enough legroom, and the seats are wide. The time was December, and the weather would be cold. The bus journey to Chandigarh from New Delhi took a long time. I was moving through the flat plains of Haryana with fields on both sides of the road. The sun set early during winter in the north. By 5 pm, it was beginning to get dark. The sun had truly set by the time I reached Chandigarh.

The cold was a de novo experience. Using a quilt was something new though later I began the appreciate the gentle warmth provided using the body’s own heat. Coming from the claustrophobic confines of Mumbai, the wide-open spaces of Chandigarh were a welcome change. Some of the traffic circled the roundabouts that were larger in this city than apartment complexes in Mumbai. Space, space, and plenty of space was my first impression of the city.

Chandigarh is believed to have been named after the Goddess Chandi whose temple is located near the city. Garh means a fort. This was India’s first planned city. Various teams of architects had been commissioned and the Swiss-French artist, Le Corbusier was the last in the series. Le Corbusier designed several buildings in Chandigarh including the secretariat, the high court, and the Palace of Assembly. He created an open-hand sculpture like he had done in the other cities designed by him. He designed many structures at the Postgraduate Institute of Medical Education and Research (PGIMER) where I was a resident doctor. His influence was also seen in Panjab University across the road in Sector 14. One of the challenges with a sprawling low-density design was services were located far away and you required a vehicle to access services and go to different areas. In high-density areas like Mumbai, you can just step down to access shops and services. This was in the days before online ordering and e-commerce platforms.

The city is divided into sectors. I settled in the Old Doctor’s Hostel or ODH in Sector 12, where the institute was located. I eventually shifted to the D block of ODH, the newest to be constructed. This had the benefit of a wash basin within the room reducing your trips to the shared restrooms. The research blocks and the college canteens had the trademarks of Le Corbusier’s design. He was fond of using primary colours like blue, yellow, and red as evidenced in the bright hues of the doors and windows of the hostel. The original structure was good but was constructed in the 1960s. By the late 1990s, living standards had improved and the rooms began to feel inadequate. He was also fond of using curves in his buildings and each room had a curve and there was a specially made wooden table to fit into the curve. Most of these had been destroyed over the years. The hostel rooms were single occupancy. This was especially important for the residents in clinical departments as it allowed them to rest after long hours of duty.

Sector 17 was the main commercial hub of the town and had several high-end restaurants and shops. People were fashionably dressed though the cold weather during winter required a lot of clothing. Winter mornings could get very foggy. In those days air pollution levels were still low and winters were generally pleasant. The food was good — ranging from aloo parathas (Indian flatbread stuffed with a spicy potato mix), gobi parathas (made with a stuffing of cauliflower), mooli parathas (Indian flatbread stuffed with a spicy radish mix), tandoori chicken (chicken grilled in a clay oven called the tandoor), tikkis (a small cutlet made of potatoes, chickpeas and different spices), chole bhature (a type of chana masala and puris) and samosas (triangular fried pastry with a savoury filling). Punjabis love their food. The food is wholesome but may be high in saturated fats. There were several tandoori chicken restaurants and chicken was a perennial favourite. The tandoor is a great invention though it may be difficult for the person making rotis in the heat of peak summer. But tandoori rotis eaten piping hot dipped in a spicy gravy on a cold night are a pure delight.

The sector 11 market was the nearest to PGI and there were two or three dhabas (roadside eateries) serving Punjabi delicacies. There was also a more upscale restaurant serving variations of the dosa. These had been modified to north Indian tastes and this was my first introduction to chicken dosa. The taste was good, but the stuffing was very unconventional. The buses were old and had seen better days. I usually took the bus to Sector 17 and to The Tribune colony in Sector 29. Started in 1881, The Tribune is one of the oldest newspapers in North India and one of my father’s acquaintances worked at the newspaper.                 

The Panjab University had a sprawling campus just across the road at Sector 14. I loved to roam through the beautiful campus. The market at the university had shops selling delightful Punjabi samosas. These were large, the covering was crisp, and the stuffing of potatoes and chickpeas was spicy and tasty. Those days a samosa cost around one rupee and fifty paisa — light on the pocket though wages were lower those days.

The northern sectors of the city including 12 where PGI was located were the older ones and more prosperous. The Zakir Hussain Rose Garden in sector 16 was named after India’s former president and had over 1600 species of roses. I used to visit occasionally, especially during the winters when the roses were in bloom. Summers in Chandigarh are hot but less than in many other places in the plains due to the closeness to the hills.

The Rock Garden is a major attraction. The garden was begun to be built by Nek Chand in 1957. The garden was built illegally but later became world famous. It is built entirely from discarded household and industrial waste. There is also a doll’s museum inside the garden. One of my fellow residents knew Nek Chand very well and he used to play with his son when he was young. Models of rock gardens have since been built in several Indian cities.

Summers in Chandigarh are difficult. The sun is relentless. The institution timings change. Before the onset of summer, one visits the desert cooler shops to buy new grass screens for the coolers. The cooler is a great invention with a water pump and screens moistened by water through which air is drawn to cool the room. They work well but when there were power outages in summer, they stopped functioning. The onset of the monsoon in late July makes things difficult. The humidity is high, and the temperature is still above 35 degrees celsius. October to December and March to April are usually pleasant. Late December, January, and February are cold and there is a threat of western disturbances that bring rain and cold damp weather. The city has two satellite townships, one in Punjab (Mohali) and the other in Haryana (Panchkula).

Chandigarh has one of the highest human development indicators in India. I enjoyed my three years in this planned city at the foothills of the Himalayas and I look forward to a visit in the future!  

Dr. P Ravi Shankar is a faculty member at the IMU Centre for Education (ICE), International Medical University, Kuala Lumpur, Malaysia. He enjoys traveling and is a creative writer and photographer.

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Categories
Review

Resisting ‘Death from Overwork’

Book review by Bhaskar Parichha

Title: Japanese Management, Indian Resistance: The Struggles of the Maruti Suzuki Workers 

 Author: Anjali Deshpande / Nandita Haksar

Publisher: Speaking Tiger Books

A fire broke out around 7 pm on 18 July 2012 at Maruti Suzuki India’s manufacturing plant in Manesar (Haryana). It claimed a manager’s life. The workers have been in the public eye since. Basically, worker-management tension snowballed into a major fracas that day — a fire broke out in the plant. The manager, Awanish Dev, was suffocated to death. Workers were held responsible.

Within days, over two thousand temporary workers and 546 permanent workers were dismissed by the company. Thirteen of them— including the entire workers’ union leadership-were later charged for murder, ending yet another independent body for collective bargaining.

Japanese Management, Indian Resistance: The Struggles of the Maruti Suzuki Workers by Anjali Deshpande and Nandita Haksar tells the story of the biggest car manufacturer in India through the voices of the workers, interviewed over three years. They give us an understanding that the Maruti Suzuki revolution wasn’t the unmitigated success it was touted to be when they tell us about their resistance to being turned into robots by uncompromising management. It becomes abundantly clear that the Maruti Suzuki revolution was not what was expected. It is a fascinating account of what happened behind the scenes, particularly what happened both in the beginning and during the ensuing years. A closer look at the facts would cast doubt on the anti-worker judgment. 

Anjali Deshpande is a journalist and activist. She has participated in many campaigns and movements including the women’s movement and the Bhopal gas tragedy survivors’ struggle for justice. She is also a novelist and writes in Hindi. Nandita Haksar is a human rights lawyer, teacher and campaigner. She represents contract workers and trade unions in the Supreme Court. She writes extensively and has published several books, including on the trade union movement in Kashmir and migrant workers from the Northeast. 

Says the blurb: “Unions are the last, and often only, line of defence workers have in modern industries, especially when the management isn’t averse to undermining their rights, dignity and health in pursuit of higher profits. This was true of Maruti Suzuki. Workers would get a seven-and-a-half-minute break from physically demanding work—precise to the hundredth of a second—to run to the toilet half a kilometre away and force a samosa and piping hot tea down their throats. But they were denied two minutes of silence in the memory of a deceased colleague’s mother.”

The sabotage of their unionising efforts, generally in collusion with the Haryana state government, came as no surprise to the workers. Yet they struggled through and managed to form successive representative bodies at both the Gurgaon plant, and the one set up in Manesar in 2007. But not only were they crushed, some were never officially registered. The often misrepresented events of July 2012 were far from an isolated incident. But few today, as then, are willing to see the matter from workers’ perspective. 

This book was the culmination of months of work by the authors, including locating and interviewing many workers and trade union leaders, including former life convicts out on parole. In the book, oral history narratives are interwoven with detailed analyses of legal processes as they are framed against the backdrop of widespread labour unrest, which makes for a book that has been meticulously researched. The context of a welfare state transforming into a corporate state, in which profits trump citizens’ rights, and Japanese-style management policies ruthlessly trample on workers’ rights, is clearly delineated, as is the sustained resistance of workers against this development. 

As the factory got privatised, while Suzuki made more profits, workers experienced a steady deterioration in their work conditions. The level of automation increased, the number of robots grew and so did the dehumanisation of working conditions. The Japanese have a word for a phenomenon that distinguishes modern Japanese work culture: `karoshi’, meaning `death from overwork’. This culture was imported onto Indian soil.

Several changes were instituted after Suzuki tightened its grip on the Indian production units. Among these were some pseudo-spiritual measures: vastu expert, Daivajna K S Somaiyaji, conducted rituals over two or three weeks to rid the Manesar plant of `negative energy’ which he said was due to its once being a burial ground, and because three temples were razed to set up the plant. Brahmakumaris also taught yoga and meditation to workers, specifically to keep their emotions in check!

It is a must-read book for anyone who is interested in organisational behaviour, labour relations, social work, industrial psychology, law, or political science. Aside from the clarity of the writing, the vivid descriptions bring alive the lives of the people who participated in one of the most widely known but least understood conflicts in management-worker relation.

Bhaskar Parichha is a journalist and author of UnbiasedNo 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

Blooming and How!

By Alpana

Saying 'womb to tomb' is injustice
to all that transpires in between.
Crying, burping and running around like a monkey.
In fact, telling how a monkey sounds
Because the baby is blooming,
not like a flower
but like a rainbow,
not limited to just seven hues
but acing a colourful feat
up in the sky,
in full prime.
A view for sore eyes.
A babble for parched soul,
and a movement for a still transient life.
The baby is blooming,
chasing flies unabashedly,
gyrating to grandma's prayers playfully,
calling birdies of all shapes
and waving to cows every now and then.
Because the baby is blooming.
more than what her mother imagined,
better than what her father planned.
My baby. 

Alpana teaches in a government college of Gurugram, Haryana. She can either be found gyrating to her toddler’s jingles or googling nutrition loaded baby recipes, her favourite pastime these days.

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