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Discussion

On Bereavement and Resilience: A Conversation with Swati Pal

A discussion on writing to heal with Swati Pal, author of Forever Young and In Absentia, both brought out by Hawakal Publishers.

Strength is a badge 
Worn by the bereaved.

(The badge of the bereaved)

Swati Pal is an accomplished academic, an able administrator, a much-loved teacher. But most of all she is a resilient mother. Her poetry glows with resilience. It’s honest and endearing… perhaps best described by these lines from John Keats’ ‘Ode to a Grecian Urn’: “Beauty is truth, truth beauty — that is all”. She writes poetry for her late son that makes one weep and feel with her.

If you hear a laugh 
Wafting in the breeze
And floating around,
Know that it's me,
Your Diva, Mohan.

(Mohan whispered to me)

She finds him everywhere… he lives on for her.

I can still get
The scent
Of you,
Feel your tousled
Silky hair
And see it
Flying in the breeze.

(A Flower Called You)

What is amazing is that she responded to her loss with a sisterhood, creating a group of poets from grieving women. She brought out with her sisters an anthology on loss, Living On (2022).

Overriding grief with love and action is tough. But that is something that seems to be woven into her earlier poems in In Absentia (2021) and in her most recent collection, which seems more stark, Forever Yours and Other Poems. As Professor Malashri Lal points out, they “resonate beyond her individual story”. Her poems capture the vastness of the universe with their love and longing. One doesn’t know whether to weep or wonder at the beauty that seems to emerge out of the poems — like a flower that blooms unfolding petal by petal. In this conversation, Swati Pal dwells on her journey of resilience and strength through writing.

When did you start writing poetry? What got/gets your muse going?

I was an oversensitive, expressive kid and teenager and went through the classic angst about life that such humans are prone to, I guess! I was complicated and tended to brood about everything with bouts of melancholia, most really genuine, but some a bit because at that age, it appeared to be most ‘romantic’! So writing was something that I turned to almost naturally and then to poetry by instinct. I used to read a lot of poetry actually and somehow was always captivated by the craft– the rhyme or the rhythm, the play with ideas and images, the words few yet saying so much; it was as if an entire universe existed in the poetic world. And I found the form beautiful, exacting and creative.

It helped too when Jayanta Mahapatra would select poems to be published in the Sunday magazine edition of The Telegraph, and he selected one that I dared to send! My vanity/pride was certainly boosted by what I considered a singular honour and the cheque for a small sum of perhaps 150 rupees (I forget the exact amount) was exciting to say the least– my first earning!

It was then the ideal way to deal with my own inner mess. If my morale was low(‘I  am not beautiful’; ‘I can’t do this/ that/ or the other’; ‘So and so is better than me, I can never match up; ‘ Why can’t I have this/that or the other?’) and I was plagued by misery, I would write poetry; sometimes scathing stuff about people and life in scurrilous verse; sometimes light and hopeful like the dappled sunlight playing on the window sill to take my mind away from the negativity and escape into mostly the world of nature.

So poetry, even if it didn’t ever heal me or resolve my doubts and inner conflicts, calmed me. It kept me sane. It kept me rooted. So really, what has always got my Muse going is anything that moves me to tears – not necessarily about myself at all times but even a limping bleeding dog on the road, or a woman in rags and mentally unsound tearing her hair and crying; a leper sitting on the pavement completed dejected with life; pain, grief, loss — whether my own or anyone else’s, keeps my muse going.  

Losing loved ones is tough. You dealt with poetry about your losses.  How did you channelise your grief into writing?

As I said, I have always done so. Anything I found a hurdle, anything that caused me to be moved, anything that hurt my emotions or disturbed my peace, made me seek a companion — one I could pour my heart to. And seek I did! But misery, as they say has no bedfellows. Those I would vent to would get exhausted if the frequency of my exhortations became excessive (which they might have been). I think my emotional outbursts were fairly overpowering and sometimes the best of my friends and family would evade my searching them out, justifiably! But poetry. She never failed me. She was someone I could turn to in the dead of the night or the wee hours of the morning. She would let me rave and rant hysterically or in a fit of rage and tears and then equally quietly, let me rewrite when I was calmer, without remonstrations.

I lost my father when I was eighteen and it was terribly unfair as I had bided my time (the youngest of four siblings) to finally find my exclusive space in his dominion when poof! he was gone. And I was left feeling unanchored as suddenly everything became topsy turvy. That was the time I took to playing the clown at home, my mask ever in place, speaking ridiculous stuff and acting hilariously hoping that my behaviour could dispel the clouds of gloom that hung low over my home for a good many years after he died. And the more I played the clown, the more I longed to break free and scream out my rage and regret, my hurt at the void left by my father’s passing. In despair I turned to poetry and realised that working on making something beautiful, creating a pattern and a tempo with words, would somehow soothe my raging breast. It would stop me from being unhinged.

Since 2019, I when I lost my son, I lost sleep. And when I lie quietly on one side of the bed so that I don’t disturb my husband with my restlessness, I find myself turning to write poetry (on my mobile phone!) to keep me from holding my breath forever.      

How did you form a sisterhood of women while dealing with your losses? 

The sisterhood found me!  I wanted to run away from everyone! To begin with, my sisters especially the eldest and the third, would come home every single evening those first few excruciating months when the loss made my life seem surreal and my physical self something I wanted to cast off. They would just sit with me; have a cup of tea and a snack they would bring along and chatter gently about the day. If I wept or screamed, they let me, clutching my hand tightly and saying things I shunned but which they spoke anyway. And in this way, through sundry humdrum things, they made the pain, the monumental grief, part of my every day. It is my three elder sisters who first helped me cross the bridge from being a mother with a living son to a mother of an angel with wings. There were others too, some friends since school days, a young sister-in-law, a niece, a young woman who is all but a biological daughter – whose companionship, whose concern in those early days, which soon timed with the Covid isolation, kept me afloat and were a balm to my soul.

And then one day a determined petite young lady was at my doorstep with food and her husband. She had heard about me from a relative, talked to me over the phone and tried to get me to agree to meet her and the support group of grieving mothers which I completely rejected as who on living earth ever wants to join such a group? But she was Radha– and my son is called lovingly, Mohan — and it had to be a Radha who would make me a part of In our hearts forever — a community of sisters and soulmates that are now an integral part of my life.

How can I forget my college students? The young girls with their starry eyes, sometimes brimming with tears when I mention Mohan, hugging me and making me smile with their crazy ways, their unbridled energy, their spontaneous affection — they were step sisters according to Mohan (he always complained that I loved his ‘stepsisters’ more as I spent more time with them!). This was and is a precious sisterhood. A special one.

This is only part of the reality. Lest it not be understood that the world is full of kind people and it is easy to form sisterhoods, I must hasten to add that I actually found, that some of those communities which I thought would form a sisterhood and be my support, turned out to be vicious, toxic and utterly cruel to me — they struck their blows of hatred and malice at a time when I was at my most vulnerable. I now know that I was such a naïve idealistic fool in my expectations! And finally, there were some men too who enabled me, two in particular and it would be so wrong to leave them out of my circle of hand holders.

What led to your anthology, Living On? Tell us a bit about the anthology. 

It was Covid time and all my soulmates in the support group as well as myself were feeling desperate trapped withing the confines of our houses with our grief as our only companion. I could feel us all struggling. I suggested we do something to beat the blues and we would meet online with one person taking the lead to share something and make us do something together in a novel way.

I saw the blues being banished, at least for that time when were online. That made me feel I need to do more. That all my sister grief travellers needed to express their grief and shared the same wish as me: to make our child remembered. We were living on without our children, but our heart was nothing save a bleeding wound.

My first collection of poems had been In Absentia and obviously as the name suggests, it was about absence. It was about my Mohan. I knew now that I had to write about how I was living with that absence. I invited the support group members and others outside it who were also suffering from the grief of other losses such as parent/s to write if they wished. I wrote too. And thus, was created Living on — a chance for us to immortalise our loved one, as best as we could. I can only invite all to read it. It has photographs too of the lost ones. It is a truly moving book of recollection, a book of love. Those who wrote said that when they got the books in their hands, they were initially almost unnerved to see the words and pictures jumping out of the page. That they felt a great sense of achievement but also emotionally drained. All this was only to be expected. But it made us stronger, I think.

Has poetry drawn you closer to your sisters in grief? 

Yes. They feel I speak for all of us. I know that I do.

How does writing help you cope with your loss? 

It stops me from crossing that thin line between sanity and insanity, it gives meaning, at least for a while to my life which seems mostly irrelevant to me now.

You use lot of imagery from nature. It almost feels that you live with the loss all the time. And yet there is a sense of solace in your poems. Would you like to comment on that?

I breathe the pain and loss. It is not forgotten for a single second. Everything in nature reminds me of my son as we spent so much time together, including outdoors. The scent of the flowers in the breeze when we walked at night, the grass on the hockey field where I would time him as he prepped for the 100 meters race which he specialised in, the sound of the birds who Mohan was a bit wary of having been pecked a few times by the eagles and crows.

At first, Nature in fact hurt me as I could not renew myself the way nature does. I would be anguished and did not want to see the flowers blossoming or the squirrels running off the trees for food. But then I learnt that butterflies flitting around the house were a symbol of loved ones who had gone too soon and I began to look out for them. I learnt that feathers, especially pure white ones, were also a sign that our loved ones were hovering around. And that the rain falling on our faces is our loved ones communicating with us, crying with us. Nature does not provide me solace; nothing can and nothing will. But yes, I seek Mohan in nature.

You are a well-known academic and a principal of a college in Delhi University. Does that help in your writerly journey and to build your resilience? Please elaborate.

Well, it certainly makes me more resilient! The experiences I go through even when I battle so many things, do enable resilience, I guess. Writerly journey? I can’t say, I think everything that touches our life shapes the way we think and respond. Including the profession we have. And it is bound to enter into all our communications, including writing.

Would you have turned to poetry if you did not face losses in your life?

Yes, I love it as a form. It stirs me. 

Do you plan to experiment with other genres?

Yes, I have already started with short story writing. And within poetry too, I have experimented with modes– trying my hand at Haiku and the tanka.  

Do you have any advice for people dealing with loss and looking for resilience? 

Clean a cupboard. Seek out people– the more they run away, chase them harder and insist that they cannot leave you alone, that you need them. In other words, do things that bring beauty even through simple acts (writing poetry is just one of the many alternatives; you could equally, scrub the floors!)

People your life. Don’t wait for it to be peopled. Be noisy, without any shame in demanding attention– sometimes people assume you might want to be left alone — let them know that you don’t want the aloneness, that you don’t want to further lose your identity (loss does that you know. When I lost my son, I felt, and still do, that I no longer have any identity). And I have asked myself this question regularly– do I want my son to recognise me for the woman he left on earth? If so, I must keep that woman as alive as possible, even if it kills me. For what would we not do for a great love? I advise young people to tell themselves this when they deal with loss– it will build resilience if nothing else will. 

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 (This online interview has been conducted by Mitali Chakravarty)

Click here to read an excerpt from Swati Pal’s Forever Yours

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

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Excerpt

Forever Yours

                                                       

Tite: Forever Yours and Other Poems

Author: Swati Pal

Publisher: Hawakal Publishers

A deathly pall

Sometimes

The silence creeps up

And deafens me,

Tearing into me

Slicing through me

And mincing me to bits

.

And from every bit

Of me

A cry so dark

So desperate

So alien

Longs to burst out

That you would shudder

If you heard it.

It’s as if

In some nightmare

That once I saw

In which

My severed head

Was in my hands

But my shrieks

Could be heard

Far and wide.

.

When my eyes

Opened,

A deathly pall

Hung low over me,

Until it swallowed me whole

And we collapsed

As one

Forever.

.

To be a firefly

Oh, to be

A firefly

Dancing

In the dark,

Spreading hope

With its

Brilliant light

Even as

It is enveloped

In blinding night,

To flash

Before the eyes

And soar

Higher

Into the skies…

.

I lie awake

And pray

I become

That firefly.

.

Whilst I live,

I wish only

To spread cheer

To do good

And then

To melt

Into the ether

And be

Not remembered

Yet not forgotten,

Like the firefly…

About the Book: “The deafening silence of a loved one’s absence turns the poet into the eternal Ma enduring separation. Swati Pal’s poetry also straddles the particular to the universal theme of grief and loss and symbolically suggests compassionate ways of healing the pain … Swati Pal’s Forever Yours and Other Poems holds ajar that mysterious door to the panorama of a mother’s love, loss, grief and hope. Her poems will resonate beyond her individual story.” — Prof. Malashri Lal (Former Head, Dept of English, University of Delhi)

About the Author:  Swati Pal, Professor and Principal, Janki Devi Memorial College, University of Delhi, is a Fulbright-Nehru fellowship scholar, a Charles Wallace scholar and the first Asian scholar to receive the John McGrath Theatre Studies Scholarship at Edinburgh University. Author of several books on theatre, creative and academic writing, her newspaper articles articulate her views on education. Her areas of research interest include performance studies and cultural history. She translates from Hindi to English and several of her translations have been published. She writes poetry and her poems appear in several anthologies; she also has two collections entitled In Absentia and Forever yours and a curated collection called Living On. She is the Vice Chair of the Indian Association for Commonwealth Literature and Language Studies and has been the recipient of several national and international awards, both as a teacher as well as an administrator. 

Click here to read an interview with Swati Pal.

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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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Review

Contours of Him

Book Review by Meenakshi Malhotra

Title: Contours of Him: Poems

Edited and Introduced by Malachi Edwin Vethamani

Publisher: Hawakal Publishers

Contours of Him: Poems has been edited and introduced by Malachi Edwin Vethamani, a Malyasian academic of repute. The book has a rich assemblage of poetical voices — from both men and women — representing the contours and nuances of the many aspects and shades of masculinity. The poems explore the male body as a symbol of identity, art, and humanity, delving into themes of masculinity, strength, vulnerability, and beauty. It also examines the male body and psyche as the site of hurt and wounding. The book features poems that scrutinise the male form revealing or concealing it to explore these themes.

The focus on corporeality or the somatic coexists with the psychological in many poems in the anthology. Childhood innocence and curiosity coexist and yield to what could  be viewed as growing pains or  the challenges of maturation and understanding. There are several poems on the father-son theme, with poems  that express homage to the father. Christina Yin’s prose poem ‘To My Father’ and Gopal Lahiri’s ‘My Ideal Man’ are cases in point. Sudeep Sen in the poem, ‘Baba/Father’, captures the enormous vacuum left by the loss of the father as Sen completes the elaborate death rituals as the eldest son of his dead father, performed as per brahminical  prescriptions. In a gnomic and nuanced vein, Vethamani , the editor of the anthology, gives his take on father-son  intimacies. 

This book examines the contours of the male body and psyche at different stages of life and could be viewed as a psycho-somatic exploration of masculinity across diverse cultures. It also explores the strength and fragility of the male physique, occasionally dipping into cultural repertoires of  male archetypes, human and divine. At the same time, it acknowledges societal expectations from men and their concomitant cultural insecurities, particularly regarding their identity and the search for acceptance.

A common motif in many of the poems is about the unwitting and unwillingly borne burden and baggage of masculinity. The protagonists/personae of many of these poems seem to be conscious that masculinity is but a performance, involving the display of muscles and embodying a certain swag. Yet this definition of and  expectation from men within patriarchies, can be a cage and  straitjacket which binds, restricts and confines the human being. If patriarchies bind women, men are not exempt from it either. It is this theme that resonates(among others) in Angshuman Kar’s poem called ‘Tears’: “When mountains cry, rivers are born/From a woman’s tears, pearls have always been born/And when mothers cry, dormant volcanoes awaken…No one in the world knows/why a strong man cries/or why, when he does/he looks so sacred and beautiful.” 

The predominant focus, however, is on corporeality that has led to the exploration of its many aspects of the  body in the poems. The many facets locates the male body along a spectrum of materiality, vulnerability, relationality and the transcendental possibilities of the body. In recent years, there have been a plethora of poems by women discussing corporeality in multiple registers, exploring female subjectivity, desire and sexuality. Focus on the psychosomatic aspects of the gendered body has led to numerous explorations and analyses of femininity, on being/becoming women, on trans-identities. Many poems have been written on the human-divine aspect of the female body. Kamala Das and others (including Pakistani women poets) have written evocatively about the transgressive desires and  the many hungers of the female body .

Voices from the global south recording the voices of men was perhaps the need of the moment. The anthology includes a few poems on masculinity as a construct, especially focusing on the male body through various lenses — vulnerability, performance, shame, violence, and transformation. These poems offer a critical lens rather than idealising masculinity, exposing its social constructions and internal contradictions. They also highlight the relational nature of masculinity which are often traditionally embedded within family structures in South Asia. There are glimpses of guilt in Arthur Neong’s poem, “At this juncture of age, I feel like a teenager again,” where the persona/speaker seems keen to shed and slough off the burdens of masculinity and be in an escapist mode. He writes “At times I go to my wife for a little reprieve/Yet eyes open, think of ways to cheat”. Some of the poems read like love poems, like David C.E. Tneh’s poem, ‘Crossings’, that memorialises his dead friend. Tneh writes: “between the shared spaces and/ private moments come a synergy of collective memories/that I have  of you.”

 A writer writing on the  female body once referred to it as  a story discussed by men. Similarly, the anthology at hand discusses the contours of male corporeality and affect. The anxieties of masculinity, of literally not measuring up, pepper these poems and forms one of the vital themes of this anthology. Occasionally, a kind of narcissism creeps in, often giving way to musing or self-introspection. After voicing the common masculine concerns(and anxieties) of corporeal self-consciousness, the poet Kiriti Sengupta declares:

“I don’t look at veiled people anymore. 
It is either my age or my hormones.
I now look beyond the flesh, bone and keratin.”

In the last revelatory line, there is a movement towards transcendence: “I have been told /the finer body dwells undressed.”

In a different context but similar vein, Sandeep Kumar Mishra in ‘The Canvas of Form’ writes, “The naked body, stripped of all pretence,/Breathes honesty, raw beauty, fragile strength.” The profundity of the closing lines is inescapable: “The body, bared, is neither shame nor pride/But speaks of histories, of fears ,of love. It tells  of burdens carried, joys embraced/And in its stillness, whispers human truth.”

Much canonical poetry, including that of the famed  icon of modernist poetry, T.S.Eliot, writing a century ago, display a preoccupation with masculine anxieties in his iconic ‘The Love Song of Alfred J Prufrock’. The effete personae/protagonist , immortalised in the eponymous poem, Felix Cheong writes of ‘Middling Age’ that it’s “So unbecoming to have become so old? You’d sooner wear the ends of your frailty rolled”, lines echoing   T.S.Eliot’s The Love Song of Alfred J Prufock, “I will wear the bottoms of my trousers rolled.”

From Justin Baldoni’s Man Enough to Shyam Selvadurai’s Funny Boy, there are many coming of age stories  in our cultural landscape-on book lists and bestseller lists. While the sociology of sex and gender has long been a part of sociology and social psychology, the growth and development of a field of knowledge –gender studies– in the last four decades or so, has thrown into relief the fact that if femininity is a construct, so is masculinity.

Meenakshi Malhotra is Professor of English Literature at Hansraj College, University of Delhi, and has been involved in teaching and curriculum development in several universities. She has edited two books on Women and Lifewriting, Representing the Self and Claiming the I, in addition  to numerous published articles on gender, literature and feminist theory.  Her most recent publication is The Gendered Body: Negotiation, Resistance, Struggle.

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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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Review

Six of Cups

Book Review by Gowher Bhat

Title: Six of Cups

Author: Neha Bansal

Publisher: Hawakal Publishers

Some books speak in metaphors. Some shout their brilliance. Some want to be dissected, reviewed, analysed like puzzles. But Six of Cups isn’t that kind of book. It doesn’t ask you to do much. It just wants you to sit with it.

Neha Bansal’s poems don’t pretend. They don’t try to be clever. They don’t need you to clap. What they ask for is something quieter — your stillness, maybe. Your memory. They speak softly. Almost like they’re afraid of waking something in you. And maybe that’s exactly what they do.

This is a collection of fifty poems. Simple on the surface. But like most simple things, they carry weight. Not the kind that crushes. The kind you forgot you were holding until you’re reminded.

Reading Six of Cups is like finding an old sweater at the back of your closet. You didn’t even know you were missing it. But the moment you hold it, you’re somewhere else. In another time. Another house. Another life.

The title itself comes from the tarot — a card about childhood, nostalgia, kindness, innocence. The poems live in that space. They revisit things that aren’t just personal, but also collective such as homemade meals, festivals, sibling fights, old TV serials, chalk-smeared hands, and monsoon evenings. There’s a familiarity here that doesn’t feel manufactured. You don’t get the sense that Neha Bansal is trying to be nostalgic. She just is.

There’s a poem about Doordarshan[1]. It doesn’t try to explain the significance. It just takes you there — back to the old wooden cabinet TV, the warm static before the signal settled, the family crowding around the screen. It doesn’t say much and yet it says everything.

‘Sibling Squabbles’ is a small miracle. It captures that strange love we carry for the ones who shared our roof, our food, our secrets. The kind of love that includes shouting, pushing, sulking. But also defending each other, silently. Even now.

‘Paper Boat’ and ‘Mint Chutney’ — two more standouts don’t indulge in poetic imagery. Instead, they lean into the senses. The tartness of raw mango on your tongue. The wet smell of monsoon earth. The steam of evening tea. You read them and you’re not just reading. You’re smelling things. Tasting them. Hearing the old kitchen door creak open.

Neha Bansal is an Indian Administrative Services officer. It’s an unexpected background for a poet, maybe. Bureaucracy is about order. Poetry, one imagines, is about chaos. But in these poems, there’s order in the chaos. There’s discipline, but not rigidity. Every word is chosen carefully. Nothing feels excessive. Nothing is wasted. She writes like someone who listens closely to the world, to people, to memory. Maybe that’s what makes her poetry so honest. Her poems for people who’ve lived. People who remember the smell of their mother’s shawl. People who know the comfort of routine — boiling milk, folding bedsheets, watching Ramlila in the open field. They’re for the ones who’ve carried small hurts for years and never said a word.

There’s a kind of sacred quiet in this collection. That might be its most remarkable trait. In a time when poetry is often loud, performative, and built for clicks, these poems resist the noise. They’re not dramatic. They don’t climax. They settle in. They let silence speak.

In one of the most moving pieces, Neha Bansal writes about an old family tradition — Janmashtami, the celebration of Lord Krishna’s birth. But it’s not about religion. It’s about her grandmother drawing tiny footprints with rice flour. The quiet anticipation of the festival. The waiting. The softness of belief, not its spectacle. It’s in those tiny footprints that the poem finds its magic. You can almost see them fading slowly on the tiled floor.

These poems understand that memory is not a highlighted reel. It’s a soft murmur. A drawer that squeaks when you open it. A spoon stirring something warm. A phrase you haven’t heard in years but still know by heart. Neha Bansal knows that nostalgia isn’t about grandeur. It’s about the details we almost miss.

Her form is mostly free verse. But that doesn’t mean it’s careless. She knows how to pause — where to breathe. The white space around her lines isn’t empty. It holds meaning. A kind of emotional residue. You finish a poem, and it doesn’t end. It lingers. Like the scent of someone who just left the room.

There’s no poetic ambition here and that’s its strength. These poems don’t ask to be poetry. They just are. And that’s why they work. You trust them. You feel at home in them.

I thought of my own home while reading these pages. Kashmir. The long winters. My grandmother in her worn pheran, roasting cornflakes and walnuts on an old iron tawa, her hands, cracked and slow. The hush of mornings. No urgency. Just living.

That’s what Six of Cups reminded me of — the art of simply being. And how much that art is vanishing now.

Some poems mention festivals like Lohri, Janmashtami, Diwali. They present them as they are — domestic, lived-in, full of ordinary magic. For those unfamiliar, there’s a glossary at the end. But the real understanding happens not through translation, but emotion. Neha Bansal doesn’t lean on metaphor much. And when she does, it’s light. A passing breeze, not a storm. She doesn’t build complex imagery. But she does ask you to notice. In a world of scrolling, skimming, glancing — she’s saying, “Stop. Look. Listen.”

Even the titles of her poems have that simplicity: ‘Old Shawls’, ‘Grandmother’s Halwa’, and ‘First Rain’. They sound like diary entries. And in a way, they are. Only they’re not just her diary — they become ours too.

The brilliance of Six of Cups is that it democratises poetry. It makes it accessible again. You don’t need a theory. You need memory. You need feeling. That’s it. If you’ve ever missed someone or some place or even some version of yourself — you’ll get this.

And maybe that’s the beauty of it. It doesn’t want to be studied. It wants to be remembered. Like an old friend. Like a childhood street. Like a scent you can’t name but know in your bones.

The last poem in the collection doesn’t try to wrap everything up. There’s no neat ending. It just… fades out. The way light fades at dusk. Slowly. Gently. Without warning.

You close the book and feel something that isn’t quite sadness. It’s quieter than that. Maybe it’s the feeling of being seen. Or the feeling of remembering something small that meant something big. You sit with it for a while. You let it settle.

Six of Cups is not a loud voice. It’s a warm room. A soft light. A hand reaching back, not to pull you into the past, but to remind you it’s still with you. That you are made of it.

And maybe that’s what poetry should be sometimes — not a performance but a presence.

[1] Official Indian TV channel

Gowher Bhat is a published author, columnist, freelance journalist, and educator from Kashmir. He writes about memory, place, and the quiet weight of things we carry. His work often explores themes of longing and belonging, silence and expression. He believes the smallest moments hold the deepest truths.

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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Contents

Borderless, June 2025

Art by Sohana Manzoor

Editorial

‘How do you rebuild a life when all that remains is dust?’… Click here to read.

Translations

The Great War is Over and A Nobody by Jibanananda Das have been translated from Bengali by Professor Fakrul Alam. Click here to read.

Sukanta Bhattacharya’s poem, Therefore, has been translated from Bengali by Kiriti Sengupta. Click here to read.

 Five poems by Soubhagyabanta Maharana  have been translated from Odia by Snehaprava Das. Click here to read.

Animate Debris, a poem by Sangita Swechcha has been translated from Nepali by Saudamini Chalise. Click here to read.

Lost Poem, a poem by Ihlwha Choi  has been translated from Korean by the poet himself. Click here to read.

Sonar Tori (Golden Boat), a poem by Tagore, has been translated from Bengali by Mitali Chakravarty. Click here to read.

Poetry

Click on the names to read the poems

Allan Lake, Shobha Tharoor Srinivasan, Ron Pickett, Ananya Sarkar, George Freek, Bibhuti Narayan Biswal, Jim Bellamy, Pramod Rastogi, Vern Fein, Saranyan BV, Ryan Quinn Flanagan, Juairia Hossain, Gautham Pradeep, Jenny Middleton, Mandavi Choudhary, Rhys Hughes

Musings/Slices from Life

Where Should We Go After the Last Frontiers?

Ahamad Rayees writes from a village in Kashmir which homed refugees and still faced bombing. Click here to read.

The Jetty Chihuahuas

Vela Noble takes us for a stroll to the seaside at Adelaide. Click here to read.

Hope Lies Buried in Eternity

Farouk Gulsara muses on hope. Click here to read.

Undertourism in the Outback

Merdith Stephens writes from the Australian Outback with photographs from Alan Nobel. Click here to read.

Musings of a Copywriter

In Driving with Devraj, Devraj Singh Kalsi writes of his driving lessons. Click here to read.

Notes from Japan

In The Tent, Suzanne Kamata visits crimes and safety. Click here to read.

Essays

Public Intellectuals Walked, So Influencers Could Run

Lopamudra Nayak explores changing trends. Click here to read.

Where No One Wins or Loses a War…From Lucknow with Love

Prithvijeet Sinha takes us to a palace of a European begum in Lucknow. Click here to read.

Bhaskar’s Corner

In Can Odia Literature Connect Traditional Narratives with Contemporary Ones, Bhaskar Parichha discusses the said issue. Click here to read.

Feature

The story of Hawakal Publishers, based on a face-to-face tête-à-tête, and an online conversation with founder Bitan Chakraborty with his responses in Bengali translated by Kiriti Sengupta. Click here to read.

Stories

The Year the Fireflies Didn’t Come Back

Leishilembi Terem gives a poignant story set in conflict-ridden Manipur. Click here to read.

The Stranger

Jeena R. Papaadi writes of the vagaries of human relationships. Click here to read.

The Opening

Naramsetti Umamaheswararao relates a value based story in a small hamlet of southern India. Click here to read.

Book Excerpts

An excerpt from Wendy Doniger’s The Cave of Echoes: Stories about Gods, Animals and Other Strangers. Click here to read.

An excerpt from Mohua Chinappa’s Thorns in My Quilt: Letters from a Daughter to Her Father. Click here to read.

Book Reviews

Somdatta Mandal reviews Madhurima Vidyarthi’s Job Charnock and the Potter’s Boy. Click here to read.

Rakhi Dalal reviews Dhruba Hazarika’s The Shoot: Stories. Click here to read.

Satya Narayan Misra reviews Bakhtiyar K Dadabhoy’s Honest John – A Life of John Matthai. Click here to read.

Bhaskar Parichha reviews David C Engerman’s Apostles of Development: Six Economists and the World They Made. Click here to read.

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Categories
Editorial

‘How do you rebuild a life when all that remains is dust?’

The Great War is over
And yet there is left its vast gloom.
Our skies, light and society’s soul have been overcast…

'The Great War is Over' by Jibanananda Das (1899-1954), translated from Bengali by Professor Fakrul Alam.

Jibanananda Das wrote the above lines in the last century and yet great wars rage even now. As the world struggles to breathe looking for a beam of hope to drag itself out of the darkness induced by natural calamities, accidents, terror attacks and wars that seem to rage endlessly, are we moving towards the dystopian scenario created by George Orwell in 1984, which would be around the same time as Jibanananda Das’s ‘The Great War is Over’?

Describing such a scenario, Ahmed Rayees writes a moving piece from the Kashmiri village of Sheeri, the last refuge of the displaced refugees who were bombarded after peace was declared in their refuge during the clash across Indo-Pak borders. He contends: “People walked back not to homes, but to ruins. Entire communities had been reduced to ash and rubble. Crops were destroyed, livestock gone, schools turned into shelters or craters. How do you rebuild a life when all that remains is dust?”

People could be asking the same questions without finding answers in Gaza or Ukraine, where the cities are reduced to rubble. While we look for a ray of sunshine, amidst the rubble, Farouk Gulsara muses on hope that has its roots in eternity. Vela Noble wanders on nostalgic beaches in Adelaide. And Meredith Stephens travels to the Australian outback. Devraj Singh Kalsi brings in lighter notes writing of driving lessons while Suzanne Kamata creeps back to darker recesses musing on likely ‘criminals’ and crimes in her neighbourhood.

Lopamudra Nayak writes on social media and its impact while Bhaskar Parichha writes of trends that could be brought into Odia literature.  What he writes could apply well to all regional literature, where they lose their individual colouring to paint dystopian realities of the present world. Does modernising make us lose our ethnic identity and how important is that? These are questions that sprung to the mind reading his essay. As if in an attempt to hold on to the past ethos, Prithvijeet Sinha wafts around old ruins in Lucknow and sees a cemetery for colonial soldiers and concludes: “Everybody has formidable stakes, and the dead don’t preach the gospel of victory or sombre defeat.”

Taking up a similar theme of death and war is a poem from Saranyan BV. In poetry, we have colours from around the world with poems from Allan Lake, Ron Pickett, Ananya Sarkar, George Freek, Jim Bellamy, Ryan Quinn Flanagan, Juairia Hossain, Gautham Pradeep, Jenny Middleton, Mandavi Choudhary and many more. Multiple themes are woven into a variety of perspectives, including nature and environment, with June hosting the World Environment Day. Rhys Hughes gives a funny poem on the Welsh outlaw, Twm Siôn Cati.

We have mainly poetry in translation this time. Snehaprava Das has brought to us Soubhagyabanta Maharana’s poems from Odia and Ihlwha Choi has translated his own poem from Korean. Sangita Swechcha’s poem in Nepali has been rendered to English by Saudamini Chalise. From Bengali, other that Jibanananda Das’s poems translated by Professor Fakrul Alam, we have Tagore’s pensive and beautiful poem, Sonar Tori (the golden boat). Yet another Bengali poet, one who died young and yet left his mark, Sukanta Bhattacharya (1926-1947), has been translated by Kiriti Sengupta. Sengupta has also translated the responses of Bitan Chakravarty in a candid conversation about his dream child — the Hawakal Publishers. We also have a feature on this based on a face-to-face conversation, giving the story of how this publishing house grew out of an idea. Now, they publish poetry traditionally, without costs to the poet. Their range of authors are spread across continents.

Our fiction again returns to the darkness of war. Young Leishilembi Terem has given a story set in conflict-ridden Manipur from where she has emerged safely — a story that reiterates the senselessness of violence and politics. While Jeena R. Papaadi writes of modern human relationships that end without commitment, Naramsetti Umamaheswararao relates a value-based story in a small hamlet of southern India. 

From stories, our book excerpts return to the real world, where a daughter grieves her father in Mohua Chinappa’s Thorns in My Quilt: Letters from a Daughter to Her Father while Wendy Doniger’s The Cave of Echoes: Stories about Gods, Animals and Other Strangers, dwells on demystifying structures that create borders. We have two non-fiction reviews. Parichha writes about David C Engerman’s Apostles of Development: Six Economists and the World They Made. And Satya Narayan Misra discusses Bakhtiyar K Dadabhoy’s Honest John – A Life of John Matthai. Somdatta Mandal this time explores a historical fiction based around the founding of Calcutta, Madhurima Vidyarthi’s Job Charnock and the Potter’s Boy while Rakhi Dalal looks at fiction born of environmental awareness, Dhruba Hazarika’s The Shoot: Stories.

We have more content. Do pause by our contents page and take a look.

Huge thanks to all our contributors without who this issue would not have materialised. Heartfelt thanks to the team at Borderless for their support, especially Sohana Manzoor for her iconic artwork that has almost become a signature statement for Borderless.

Let’s hope that next month brings better news for the whole world.

Best wishes,

Mitali Chakravarty

borderlessjournal.com

Click here to access the contents for thJune 2025 Issue

READ THE LATEST UPDATES ON THE FIRST BORDERLESS ANTHOLOGY, MONALISA NO LONGER SMILES, BY CLICKING ON THIS LINK.

Categories
Feature

In Translation: Bitan Chakraborty

The story of Hawakal and a conversation with the founder, Bitan Chakraborty, whose responses have been translated from Bengali by Kiriti Sengupta.

Hawakal Publishers grew out of the compulsive need young Bitan Chakraborty had to express and connect. This was a young man who was willing to labour at pasting film hoardings to fund his dreams. An Information Technology professional by training, Chakraborty realised early he did not want to tread on trodden paths and started his journey as a creative individual. Now, he not only writes and publishes but also designs the most fabulous covers and supports local craftsmen.

Over the last nearly two decades, the brand Hawakal has become synonymous with traditional poetry publication from India. They do not offer buy back deals or ask to be paid like most publishers but pick selectively. No one seems to know what it is they look for. All Chakraborty says is – “We aimed to introduce a fresh wave in publishing.”

Chakraborty writes fully in Bengali which is why the dentist-turned-writer-turned-publisher, Kiriti Sengupta, had to chip in with the translation of his responses in Bengali. Their friendship matured over the last decade when Sengupta approached Chakraborty to publish a book of critical essays, which along with essays on Sharmila Ray’s poetry homed critical writing on his too. This was the first English publication of Hawakal.

Sengupta had given up dentistry by then and was living in a hostel on a packet of Maggi a day to indulge his creative passions.  A skilled poet with a number of books under his belt, he eventually joined Chakraborty to run the English section of Hawakal.  He also translates from Bengali to English. We have one of his translations of Chakraborty’s short story, Disappearance. A powerful reminder of social gaps that exist in the Subcontinent, it’s a poignant and frightening narrative, the kind someone writes and imagines out of a passion to reform.

Some of Bitan’s works are available in English. His style — by the translations — seems graphic. The deft strokes make the landscape and the stories almost visual, like films. 

Chakraborty worked with ‘Little Magazines’ for some time. Then he made his way into publishing full time. Though he found it hard to make ends meet, he started his adventure without compromising his beliefs. He wanted to take books to readers and, with that spirit, they started the Ethos Literary Festival, where they host writers published by them. In fact, in the 2025 festival, Hawakal sold more than 400 books in seven hours! Who said poetry doesn’t sell?

Chakraborty and Sengupta have yet another hallmark. They wear matching clothes. These are tailored with material sourced from handloom weavers. They resorted to this when they found that commercialisation was killing the traditional homeborn handlooms. In that spirit, they started a clothes venture too, Mrinalika Weaves. 

Chakraborty is an unusual person – as the interview will reveal – humble, stubborn with aims like no other publisher or writer in this day and age! He doesn’t talk of money, survival, politics, awards or glamour, but what matters to him. He is direct and straightforward and perhaps, his directness is what makes his outlook appealing. He translates a few to Bengali for his own growth. But these are poets who are known for their terse writing. Maybe, that is what he looks for… Let’s find out!

Conversation
Bitan Chakraborty. Photo Courtesy: Kiriti Sengupta

Bitan, you are a multifaceted person: a writer, an artist, a photographer, and, most importantly, a publisher for all writers. What is it you most love to do and why?

I need to talk. What I observe or learn from my experiences compels me to express myself. Therefore, regardless of the medium I use, I strive to convey meaningful messages. Nevertheless, the range I enjoy in weaving words is unparalleled.

What sparked your interest in writing? Please elaborate. Do you only use Bengali to communicate with others? Do you translate from other languages to Bengali?

I felt emotionally down when I began writing. What a dreadful time it was! I believe it must be the emotional turmoil of my youth. However, writing has never left me since then. It’s more accurate to say that I have never managed to rid myself of my urge to write. During the early period, my writings contained more emotion than substance. In my college years, I was engaged in student movements that helped me discover the purpose of words. Society, socio-economic status, politics, and human dissatisfaction are the themes that run through my stories. Bengali is my mother tongue: I think, speak, dream, and curse in Bengali. I find it challenging to derive the same pleasure from using another language; it is my shortcoming.

Nevertheless, when I meet outstanding works in English, I attempt to translate them into Bengali. Not everything I read, but I have translated poems by Sanjeev Sethi and Kiriti Sengupta. I have consistently translated Gulzar into Bengali, but it has yet to be published in book format. Translation is a mental exercise; it particularly helps when I am experiencing writer’s block. I read poetry when I wish to untangle my thoughts, and when I come across fine poems in another language, I try to make them my own — bring them into my culture through translation.

Do you write only prose or poetry too?

I have been writing stories and essays for the past fifteen years. Interestingly, I began with poems, but they turned out to be junk. Therefore, I focussed on writing fiction.

Many of your stories focus on the Bengali middle class. What inspires your muse the most? People, art, nature, or is it something else?

I grew up in a lower-middle-class environment. Poverty, unemployment, and debt were parts of my formative years. I witnessed how this economic disparity allowed a particular segment of society to insult and humiliate others. Consequently, I have developed a strong affinity for those who are underprivileged. Later, when I began writing fiction, my political awareness enhanced my observations — I was able to merge the existing economic inequality with the nation’s political perspectives. The lessons I have learned over the years motivate me to write.

You design fabulous book covers. Do you have any formal training, or is it a natural flair?

When I entered the publishing industry, I had no funds to commission professionals for book covers or layouts. I had been involved with Little Magazines since my college days. I used to spend hours with the printers, meticulously observing how they designed cover spreads and interior text files. This experience proved useful when I began producing books. For the past several years, I have frequented bookstores, picking up a book or two — I also purchase books online, especially those that help me stay abreast of recent developments in book architecture. In my early years, I was unable to learn design formally due to financial constraints.

When and why did you decide to go into publishing? Could you tell us the story of Hawakal?

From 2003 to 2008, I was involved with four Little Magazines. Bengali Little Magazines thrive on minimal funds. Therefore, we (the team) managed everything necessary to publish a little magazine. We oversaw printing, distribution, book fairs, and other activities. By the middle of 2007, I realised I wasn’t suited for a day job. I understood that I would struggle to survive the conventional 10 am to 5 pm career. During that time, my family was in financial difficulties. Suddenly, we had the opportunity to publish Kishore Ghosh’s debut collection of poems, Ut Palaker Diary. It was published under the banner of the little magazine I was actively working with. As we worked on the book, I learned that publishing a magazine and publishing a book were entirely different endeavours. A little magazine is primarily sold through the efforts of its contributing writers and poets, while a book is sold through the combined efforts of the author and the publisher. I decided to pursue publishing as my career after we successfully sold 300 copies of Ghosh’s book in 10 months. That was the beginning.

Why did you opt to name your firm after a windmill — Hawakal in Bengali? Please elaborate.

We spent days selecting a name for our publishing concern. Finally, we chose the title of one of Kishore Ghosh’s poems as our company name. Hawakal, in English, means windmill. It signifies an alternative source of energy. We aimed to introduce a fresh wave in publishing. As an independent press, we have consistently operated ahead of our time. From developing a fully-fledged e-commerce hub (hawakal.com) in 2016 to producing the highest number of books during the pandemic (2020-2021), Hawakal has accomplished it all.

The first logo of Hawakal designed by contemporary artist, Hiran Mitra and then modified over time by Bitan Chakraborty.

You have boutique bookshops in Kolkata, Delhi — any other places? I believe you started a collaboration to get your books into the USA? Could you tell us a bit about your outlets and how you connect writers with the people? Are your boutique shops different from other bookshops? Do they only stock Hawakal books?

As you know, Hawakal has two functional ateliers in Delhi and Kolkata, while our registered office is located in New Delhi. We do not have any plans for an additional studio in India. We also have a bookstore in Gurgaon called Bookalign. There is a small outlet in Nokomis, Florida. It is a new unit in the United States. We primarily stock books published by Hawakal and its imprints (Shambhabi, CLASSIX, Vinyasa). However, we carefully select titles from other publishers for our store. We have sufficient seating in the store, allowing readers to browse the books before making a purchase. Since we publish non-mainstream authors, readers need to make a conscious choice. This not only benefits the authors we publish, but it also helps us evaluate the effectiveness of our selection process.

You started as a Bengali publisher, if I am not mistaken, and then forayed into English; now you are bringing out a translation in Hindi? How many languages do you cover? Do you plan to go into publishing in other languages?

We initially focused on Bengali books. Our venture into English titles began when Kiriti Sengupta joined Hawakal as its Director. Publishing a Hindi book was unexpected. However, we will not release books in other languages that we cannot read or speak. It is essential, as a publisher, to be well-versed in the language of the books we publish.

What kind of writers do you look for in Hawakal?

Would you like me to reveal the truth? We expect more than just satisfactory work from our writers: we want writers who will value their work passionately and take the necessary steps to reach a wider readership. Please don’t assume that what we expect from our authors is not something we adhere to ourselves. We expect this because we understand what it means to be truly passionate about one’s writing.

I heard that Hawakal was diversifying into textiles. How does that align with your writerly and publishing journey?

We opened our first kiosk in Mathabhanga, North Bengal, back in 2016. We simultaneously sold books and sarees from that small outlet. We had to close the shop due to a lack of staff. Kiriti Sengupta has long cherished the dream of representing the fine textiles of Bengal. Our family has grown larger. Bhaswati Sengupta and Lima Nayak have joined the team; they are the ones who established Mrinalika, collaborating with artisans from remote regions of India to showcase their creations to a wider audience.

Where do you envision yourself and Hawakal, your most extraordinary creation, ten years from now?

We aim to publish fifty timeless books over the next decade.

Thanks for your time and for the service you render to readers and writers.

[1] Ut Palaker Diary – Diary of a Camel Herder

Click here to read Disappearance, a story by Bitan translated from Bengali by Kiriti Sengupta.

(This feature — based on a face to face conversation — and online interview is by Mitali Chakravarty)

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Categories
Stories

Disappearance

Story by Bitan Chakraborty, translated from Bengali by Kiriti Sengupta

Bitan Chakraborty. Photo Courtesy: Kiriti Sengupta

The black smoke rises in a straight line. It will fade into the air as it reaches a certain altitude in the sky. The wind feels still today, causing a grey layer to form. Not long ago, Lali experienced recurrent bouts of excruciating pain, but now it refuses to subside. She tries to relax, her spine loosely resting against the wall of the leather factory. Lali shrinks again as her little baby stretches its limbs inside her womb. In the distance, her husband, Fatik, is tending to their domestic belongings in the dilapidated house. He is vigilant, working hard to safeguard their utility items. He won’t let anyone take away their hard-earned household goods. Fatik does not know what will be put into the fire. A few government-appointed people collect the crushed bamboo walls from the ghetto and add them to the flames. The more they burn, the more smoke rises. At a safe distance, a curious crowd observes the unfolding events.

Fatik packs goods in small quantities and takes them to Lali, who is resting under the shade. He quips, “I could have packed up sooner if I had someone to help. You’re in pain, huh? Hold on for a bit; we will board the train shortly.”

“Hey scoundrels, that’s mine. Keep it there, I’m telling you! Otherwise, I’ll put y’all in that fire.” Fatik rushes to their ruined house. It’s not a house anymore! An empty stretch reveals the impressions of bricks laid down for years. Fatik’s shanty looks the same — a square piece of land with torn plastic sheets and scattered, fragmented earthen roof tiles.

Lali continues to endure pain. Fatik appears exhausted; he is busy organising goods. There’s no point in disturbing him further with another complaint of discomfort. Lali remains silent and attempts to sketch the new place they will inhabit for the next few months or possibly years. No one will be a stranger there; they cannot afford the luxury of exploring exotic living. Fatik once told her, “Shashthida has affirmed that we can come back here once the air cools down.”

It’s easy to earn a living in the city, but finding a job is difficult in the countryside, where opportunities are scarce. Once the flyover is built, Fatik plans to return and set up a small eatery for the evenings. In a tone filled with love and care, Fatik tells Lali, “No one can resist the mutton curry you cook. All visitors will become regular customers at our shop.” Lali adds a touch of sass to her response, “I won’t. I’d rather teach you the recipe. You can then cook and feed them.” Gazing at the ceiling with wide eyes, Fatik remains lying in bed.

Lali does not believe in Fatik’s words that they will be able to come back here again. A few minutes ago, Hema came to see her, “My bad luck; I won’t get a chance to see your child. But you never know if I will meet you again somewhere else.”

“Won’t you come back here?” Lali asks.

“They will not allow us here again,” Hema replies. “The officials informed us that they were planning to build a marketplace below the flyover after its construction.”

Mum’s the word when Lali relays the news to Fatik. He murmurs, “But then Shashthida[1] has assured…”

“You can pursue a small shop in the proposed market,” Lali advises.

“I can’t say; they might ask for a cash lump sum as advance payment.” Fatik appears worried.

The pain shoots once again. Lali flings her legs aimlessly. The dusty floor reflects her movements. She remains silent. On the other side, Fatik gets into trouble with Dulu and his family. Dulu’s mother seems to have taken Lali’s rice pot. Lali raises her voice, “The pot is mine!” Unfortunately, her words go unheard.

2

Fatik knocks Lali with his bag, “Come on, the Hasnabad local is at platform eight. Walk along the straight direction.”

Lali has heard of the Sealdah railway station, but she has never been there. It is a large station with several platforms, numerous trains, and huge crowds. Passengers jostle against one another. With great caution, Fatik quickly walks across the platform to board the train and get into a compartment by any means necessary. There are likely a few travelling ticket examiners around, but during this time, they usually don’t enter the coach. Lali is unable to keep pace with Fatik and remains far behind him, but she compensates for the distance by tightly gripping one side of the gamcha[2] draped around his neck. Fatik collides with the commuters approaching from the other end, and a few passengers express their annoyance with a word or two of irritation. Fatik does not respond at all. Lali pulls her saree to cover her breast. She has no control over the saree girded around her head, which has now slipped onto her back.

The train will start in ten minutes. All coaches are full; not a single seat is vacant. Fatik quickly decides on a favourable compartment and boards the train with his wife. Lali cannot stand any longer, so she sits on the floor beside the door, her hands resting on her belly. Fatik arranges their bags around Lali. An elderly gentleman asks, “Where will you get off?”

“Barasat,” Fatik answers.

“What the hell are you doing here? Get inside the coach. Have you lost your mind or what? How can a sensible man board the train in such conditions?”

Fatik turns to his wife and whispers, “There aren’t any vacant seats. Do you still want to go inside?”

Lali refuses to move. The spasm has taken over her body and mind. She cannot stand up. She wants to stretch her legs to give her baby more space. However, the situation does not allow for that privilege. With each passing minute, more passengers crowd the coach, and the draft is cut off. In a dry voice, Lali calls out to her husband, “I cannot breathe. I need some air.”

“Wait a moment. The crowd should thin out after we pass two stations,” Fatik says.

As soon as the train departs, more than a handful of late passengers hurriedly board the coach. They will travel a long distance and want to get inside. The bags and goods piled around Lali create an obstacle to their movement. One of them raises his voice, “Is this a place to sit?” Another man from the crowd yells at Lali, “Stand up, I said!” Someone empathetically informs, “Try to understand; she is carrying.”

“Oh! This is horrible. Hey brother, you aren’t pregnant, are you? Better you stand up. More passengers will enter the coach at Bidhan Nagar and Dum Dum. They will smash you to death.”

Fatik gets anxious and follows the instructions. Lali shrinks in fear, feeling breathless. In her womb, she carries their only child, who waits to see the world — as if the baby complains, “I cannot stay in this small dark space anymore, Ma!” The passengers become frightened as Lali lets out a low moan of pain.

“Are you okay?”

Fatik bends toward Lali as much as possible to ask, “I’m sure it’s terrible to bear any longer.”

“No air; it’s suffocating!” Lali sounds fragile.

“It won’t be long; I’ll take you to the hospital as soon as we reach there. Shashthida has shared the address.”

Lali’s facial muscles contort in extreme agony. Fatik isn’t sure whether she has heard him. Intoxicated, Fatik had seen her suffer from pain before; during those times, he did not feel her distress. Lali wept profusely. Fatik never intended to hurt her but lost control as he downed liquor. The very next day, Fatik committed to his wife, saying, “I won’t trouble you anymore. All I want is a son!”

With a hint of dejection in her eyes, Lali poked, “Right! So, he can run a liquor shop you longed for.”

“Shut up! I’ll make him a real gentleman,” Fatik readily addressed her concern.

3

Several travellers board the train as soon as it stops at the next stations. Lali, who somehow remains seated on the floor, gets pressed painfully against the legs. She feels worse than ever. Fatik seems restless and cautiously peeks out from behind the crowd to read the station names. At times, he turns to look at the goods around him. A few passengers become irritated, saying, “What’s wrong with you? Why don’t you stand still?”

“Be careful, dada! Take care of your pocket. You never know…Dasbabu lost three hundred bucks yesterday only.” Someone from the crowd airs the words of caution.

Fatik understands the meaning of such lines. He does not utter a word, for he knows if he begins an argument, they will forcibly push him out of the coach at the next station and beat him like hell. He requests the passenger beside him, “Dada, please let me know as we reach Barasat.”

“We are currently at Cantonment. Please be patient; it will take another thirty minutes or so to reach Barasat.”

4

Lali wants to scream. She feels thirsty. Amid the numerous legs visible to her, she cannot identify Fatik’s. Even when Lali looks up to see the faces, she is unable to locate her husband. The child in her womb revolts; it will not tolerate the torture to which the mother is subjected. The baby twirls, rapidly changing positions. Lali realises that her child is responding to the world — specifically, the passengers in the coach. The tiny tot wishes to emerge from confinement to greet them. Lali is afraid — will they treat the child as lovingly as their family?

Fatik bends down and says, “We will get off at the next station. Several others will disembark. I’ll first grab the bags, and then I’ll help you off the coach. Be careful.”

Lali gathers her courage and prepares for the exit. She moves her palm over her belly, saying, “A little more waiting, Baba[3]!”

The train halts at Barasat. Passengers disembark from the train like a vigorous flow of water. Fatik feels puzzled as the bags scatter. A few passengers are still getting off. Meanwhile, many commuters waiting to board the train begin to enter. Ignoring the chaos, Lali tries to stand but fails. Fatik quickly gathers their bags and helps them to ensure a swift exit. The passengers ready to disembark push him out of the coach. Fatik cannot withstand the force and is shoved away from the train. The coach has room for more passengers and fills up quickly. Lali crouches toward the gate and cries, “Help! I’ll get off; stop the train.” People leaning out of the coach warn her.

No one can hear Lali. Fatik rushes to the coach to grip the gate’s rod, but he fails every time he stretches his hand to grasp it. A guy leaning out of the coach holds it in such a way that Fatik cannot access the rod. He refuses to give up and keeps running alongside the train. The thick crowd challenges his swift movement. Amid several passengers inside the coach, Fatik sees his wife’s hands and the two pairs of bangles she wears. He reaches the far end of the platform.

Fatik breathes rapidly. He is exhausted and sweating profusely. He shivers while keeping his head lowered. A drop of sweat rolls down his forehead and falls onto the tip of his nose. Fatik can see the passengers hanging out of the coach, trying their best to get inside. Amid their relentless efforts, Lali’s hands disappear.

[1] Dada/Da: In Bengali, the elder/older brother is calledDada(Dain short).Dada or Daissuffixed to the first or last name when addressing an acquaintance, relative, or stranger during a conversation. Bengalis also suffix Babu to a name (first or last) to show respect.

[2] A traditional, thin cotton cloth (generally, a handloom product) of varyinglengths used in Bengali households to dry the body after bathing or wiping sweat. It is also used in several Hindu rituals.

[3] Baba is father. But parents often use this word affectionately to address their sons.

(Translated from the original Bengali by Kiriti Sengupta. First published in the EKL Review in December 2021)

Bitan Chakraborty is essentially a storyteller. He has authored seven books of fiction and prose, translated two collections of poems, and edited a volume of essays. Bitan has received much critical acclaim in India and overseas. Bougainvillea and Other StoriesThe MarkRedundant and The Blight and Seven Short Stories are four full-length collections of his fiction that have been translated into English. He is considered one of the flag-bearers of Indian poetry in English, being the founder of Hawakal Publishers. When Bitan isn’t writing or editing, he is photographing around Rishikesh, Varanasi, Santiniketan, among other places. He has successfully participated in the 3-day-long Master Class on Photography led by the legendary Raghu Rai. Chakraborty lives in New Delhi with Jahan, a pet Beagle. More at
www.bitanchakraborty.com.

Kiriti Sengupta, awarded the 2018 Rabindranath Tagore Literary Prize and the 2024 Nilim Kumar National Honour, has had his poetry featured in various publications, including The Common, The Florida Review Online, Headway Quarterly, The Lake, Amethyst Review, Dreich, Otoliths, Outlook, and Madras Courier. He has authored fourteen books of poetry and prose, published two translation volumes, and edited nine anthologies. Sengupta serves as the chief editor of Ethos Literary Journal and leads the English division at Hawakal Publishers Private Limited, one of the top independent presses established by Bitan Chakraborty. He resides in New Delhi. Further information is available at www.kiritisengupta.com.

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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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Categories
Contents

Borderless, January 2025

Art by Sohana Manzoor

Editorial

“We are the World”… Click here to read.

Translations

Jibanananda Das’s Ghumiye Poribe Aami (I’ll Fall Asleep) has been translated from Bengali by Professor Fakrul Alam. Click here to read.

Roll Up Not the Mat by Ali Jan Dad has been translated from Balochi by Fazal Baloch. Click here to read.

My Father’s Jacket, a poem by Ihlwha Choi  has been translated from Korean by the poet himself. Click here to read.

Probhat or Dawn by Tagore has been translated from Bengali by Mitali Chakravarty. Click here to read.

Poetry

Click on the names to read the poems

Michael R Burch, Kirpal Singh, Afsar Mohammad, Michelle Hillman, Kiriti Sengupta, Jenny Middleton, G Javaid Rasool, Stephen Druce, John Grey, Aman Alam, George Freek, Vidya Hariharan, Stuart McFarlane, Rhys Hughes

Poets, Poetry & Rhys Hughes

In Midnight Tonight, Rhys Hughes gives us humour and horror together. Click here to read.

Musings/Slices from Life

Not Quite a Towering Inferno

Farouk Gulsara gives an account of an experienced hotel fire in Colombo. Click here to read.

Do we all Dance with the Forbidden?

Nusrat Jahan Esa muses on human nature keeping in mid Milton’s Paradise Lost. Click here to read.

Musings of a Copywriter

In Banking Ideas?, Devraj Singh Kalsi explores the idea of writers and banking. Click here to read.

Notes from Japan

In Weekend in Futaba at the Japan Writers Conference, Suzanne Kamata writes of the inception of the event and this year’s meet. Click here to read.

Essays

Well Done, Shyam! Never Say ‘Goodbye’!

Ratnottama Sengupta gives an emotional tribute to Shyam Benegal, focussing on her personal interactions and his films. Click here to read.

Roquiah Sakhawat Hossein: How Significant Is She Today?

Niaz Zaman reflects on the relevance of one of the earliest feminists in Bengal. Click here to read.

Morning Walks

Professor Fakrul Alam writes of his perambulations in Dhaka. Click here to read.

Stories

Nico’s Boat Sails to China

Paul Mirabile weaves a story of resilience set in Greece. Click here to read.

Anand’s Wisdom

Naramsetti Umamaheswararao relates a story set on pathways amidst Andhra villages. Click here to read.

The Forgotten Children

Ahamad Rayees gives us a poignant story set in Kashmir. Click here to read.

The Heart of Aarti

Priyatham Swamy gives a story about an immigrant from Nepal. Click here to read.

Persona

Sohana Manzoor wanders into a glamorous world of expats. Click here to read.

Conversation

In conversation with Kiriti Sengupta, a writer and a director of Hawakal Publishers. Click here to read.

Book Excerpts

An excerpt from S. Eardley-Wilmot’s The Life of an Elephant. Click here to read.

An excerpt from Contemporary Urdu Stories from Kolkata, translated by Shams Afif Siddiqi and edited by Shams Afif Siddiqi and Fuzail Asar Siddiqi. Click here to read.

Book Reviews

Somdatta Mandal reviews Bibhutibhushan Bandopadhyay’s Kaleidoscope of Life: Select Short Stories, translated from Bengali by Hiranmoy Lahiri. Click here to read.

Malashri Lal reviews Basudhara Roy’s A Blur of a Woman. Click here to read.

Basudhara Roy reviews Afsar Mohammad’s Fasting Hymns. Click here to read.

Bhaskar Parichha reviews Razeen Sally’s Return to Sri Lanka: Travels in a Paradoxical Island. Click here to read.

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

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