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Essay

Sam Dalrymple and the Shattered Lands

By Farouk Gulsara

From Public Domain

When the word ‘Partition’ is mentioned, it is always assumed to refer to the 1947 Partition of India and Pakistan. In fact, the Partition of the British Raj occurred five times.

Not so long ago, as recently as 1928, a vast expanse of land from Aden in the West to Rangoon in the east was united as the Indian Empire, all under British rule. It was the zenith of the British Empire, and it seemed the sun would never set on the Empire. A quarter of the world’s population lived here, from the Red Sea to Southeast Asia, and they all used the Indian rupee. One would travel across the span with an Indian passport. By 1971, in just 40 years, this Empire had been shattered five times, resulting in 12 nation-states.

We should learn to tell stories by listening to how housewives gossip. They narrate intimate personal stories about their neighbours, with vivid detail, as if they were there in the target’s bedroom. It becomes more believable when real characters are added. The same advice applies to telling history, his-story. Sam Dalrymple’s Shattered Lands: Five Partitions and the Making of Modern Asia does exactly that. A dry subject like history is turned into an unputdownable book by giving human faces to the people making difficult decisions at the administrative level and to those who have to bear the brunt of those decisions. Perhaps the author’s filmmaking background pushed him towards this style. That makes it very engaging.

The author, Samuel Hew Tantallon Darymple, is a scholar of Sanskrit and Persian, as well as a historian, author, activist, and social media influencer. He co-founded Project Dastaan[1],  a peace-building initiative that uses digital technology to reconnect people displaced by the 1947 Partition of India with their childhood communities and villages.

The five Partitions mentioned in this book are: the separation of Burma from India in 1937; the reclassification of Aden as a British protectorate; the formation of Pakistan; the dissolution of the 550-odd princely states; and, finally, a bloody civil war that led to the formation of Bangladesh.

The Indian idea of ‘Bharat’ is traditionally shaped by the ancient Hindu geography of Bharatvarsha, a triangular landmass stretching from the Himalayas in the north to the Indian Ocean in the south. Notably, Afghanistan, mentioned in the Mahabharata, and Burma, known as Brahmadesh (Land of Brahma), do not fall within this framework. The city of Kandahar in Afghanistan is apparently named after Gandhari, the blindfolded matriarch of the Kaurava clan.

After the 1905 Partition of Bengal and the 1919 Jallianwala Bagh massacre, calls for self-governance grew louder. To pacify the Indian public, the Crown sent a group of seven, known as the Simon Commission[2], in 1928 to implement constitutional reforms. It did nothing to advance Indian independence but demarcated Burma as a territory quite separate from British India, and its inclusion in India was an error.  

Coincidentally, this was the aftermath of the 1928 Depression. Before this, Burma was a melting pot of cultures. Its capital, Rangoon, one of the busiest commercial cities in Asia, was labelled the ‘Paris of the East’. It is said that in 1920, there were more traders in Burma than in New York. Rangoon port was an important harbour for the export of rice, teak and petroleum. Its banking services drew people from many regions. It was a multilingual and multicultural city, shaped by large-scale migration. People were heard speaking Bengali, Gujarati, Tamil, Marwari, Urdu, Chinese, English, and other languages. 

The turn of the economic tide and the disparity in economic status between the ethnic Burmese and the sojourners sparked a series of unrest. The Chettiars and Bengali houses and shops were targeted. Indians were systematically excluded from Burma, forcing rich traders to become refugees and make a beeline for India. This long march over the Patkai hills to India became a feature again as Japanese soldiers (and the Indian National Army under Bose) advanced during World War 2. The experiences of Mariappan, a Tamil shopkeeper who fled to Tamil Nadu to start anew in Burma because of his lowly caste, and had to run again because of Burmese nationalism, are heart-wrenching. Then there is Uttam Singh, who had to endure a treacherous long march home to Punjab across the hills. Losing everything, it was a miracle that he and his family made it in one piece. Little snippets like these are the real reasons this book grows on readers. 

Caught in the middle are the Naga people, whose land lies precariously between Burma and India. Although its leaders rallied for an independent Naga state, a fifth of the region fell under Burmese control. For decades to come, insurgency remained an issue. On April 1st 1937, Burma was carved out of British India, leaving many unanswered questions and triggering years of attempts to usurp power within Burma, followed by years of military rule and turmoil.

After its capture by the British East India Company, Aden was governed as part of the Bombay Presidency. It was an important coal station for ships. The administrators regarded Arabs as fundamentally different from Indians. To increase efficiency, the British decided in 1937 to rule the port of Aden as a British colony and its hinterland as a protectorate, much to the dismay of many in the Indian community there. The rise of Arab nationalism that followed, with the emergence of dynamic leaders such as Gamal Nasser of Egypt, who promoted Arab patriotism, meant the former Arabian Raj kingdom would no longer be associated with Indians. Indians, once regarded as cultured and civilised, were soon viewed as competitors. By the late 1950s, a reverse exodus began. Indians with deep roots in these Arab lands, including property, businesses, and connections, had to flee helter-skelter back to India and the UK. The Ambanis were one such family affected by this. 

Although Jinnah initially joined the Indian National Congress, his affiliation with the Muslim League grew stronger as he felt that Gandhi was leading the party and the nation towards a more Hindu-centric direction. The way the Congress conducted its meetings was as if they were at a religious ceremony, with chanting of mantras and singing of religious hymns. Muslims began to question how they would be treated in an independent India with Congress at the helm of power. Even though Jinnah appeared as an icon of Hindu-Muslim unity, later events propelled him and other Muslims to push for a two-state solution for post-independent India. 

In a way, as Gandhi promoted his Hindu agenda, the Burmese, with their Buddhist practice, also increasingly felt more detached from India, further fuelling Burmese nationalism.  

The post-WW2 era saw many changes in India. Britain was in debt, and the push for independence and a separate nation for Muslims was in full force. The third Partition was about to take place, but it was preceded by mindless killings and violence in the areas destined to be part of Pakistan. The Bengal region witnessed brutality on Direct Action Day, led by Suhrawardy and his acolyte, Mujibur Rahman, who would later be instrumental in the formation of Bangladesh. Things were no better in Punjab. The confusion created by Radcliffe’s arbitrary carving of the country left people unsure which country they belonged to, even one month after the ‘tryst with destiny’ speech.

There was then a scramble to recruit the 550-plus princely states to join Pakistan or India, or to stand alone. This was the 4th Partition. Recruitment reached feverish heights in states such as Junagadh, Kashmir, and Hyderabad. Junagadh housed two sacred Hindu sites, Dwarka and Somnath, but was ruled by a Muslim Nawab. Kashmir had a Hindu king, but his subjects were predominantly Muslims. The situation was reversed in Hyderabad.

The shattered subcontinent of India has been in constant flux even after attaining self-rule. It has to deal with internal squabbles and hostile neighbours. The situation becomes complicated as the world divides itself into the blue corner of capitalism and the red corner of communism. Marxism and Maoist ideology spread across its states, creating skirmishes here and there.

Pakistan, too, had its own problems. The insistence on using Urdu as the national language was not taken lightly by the Bengali-speaking East Pakistanis. The discord reached a tipping point in 1971, when the Bengali Awami League won the Pakistani elections. Civil war broke out when West Pakistani leaders refused to accept the election results. India sent in its troops to squash West Pakistan’s army and effectively completed the Fifth Partition, the creation of the country of Bangladesh.

The recurring theme throughout the book is that people continue to help one another, regardless of the day’s political climate. Despite ideological differences, people help people. The book highlights numerous heart-stirring accounts of the extraordinary resilience and compassion of everyday people. These ‘unity in diversity’ stories emerge from small acts of kindness that transcend religious, social, and economic boundaries.

It remains to be debated by future historians whether the colonial masters can be blamed for shattering the land that spanned the Arabian Gulf to Southeast Asia. Given the insatiable appetite of human greed for land, wealth and power, are these sequelae inevitable anyway? 

[1]  https://samdalrymple.com/project-dastaan

[2] https://www.britannica.com/topic/Simon-Commission

Farouk Gulsara is a daytime healer and a writer by night. After developing his left side of his brain almost half his lifetime, this johnny-come-lately decided to stimulate the non-dominant part of his remaining half. An author of two non-fiction books, Inside the twisted mind of Rifle Range Boy and Real Lessons from Reel Life, he writes regularly in his blog, Rifle Range Boy.

PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL

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Excerpt

My Summer of Cricket

Title: My Summer of Cricket: Three Tests, One Fan and Decades of Stories

Author: Nikhil Kulkarni

Chapter 4

NEW YEAR’S TEST/PINK TEST, SYDNEY

Days 0 and 1

I’ve never been good at packing, or planning my time well when it comes to packing for trips. For someone who prides himself on colour-coded Google calendar entries and spreadsheet grocery lists, there’s something about stuffing a suitcase that makes me irrationally confident until it’s far too late. Which is how I found myself, on 2 January, standing in my living room with three open bags, a half-zipped duffel and no idea where my power bank was. My flight to India was on 8 January, which was just one day after the Sydney Test wrapped up, and it was starting in less than twenty-four hours. I had somehow left everything till now.

I don’t know if it was the festive lull after New Year’s, or the post-Melbourne daze still swirling in my head, but the realisation hit like a short ball I never saw coming. This wasn’t just a regular trip back home. This time, I was planning to stay for a while. A good month, in fact. Back to my hometown in Karnataka to see family, to catch up with people I’d kept meaning to visit. Which meant not just packing clothes, but packing with purpose – gifts, clothes, souvenirs I spent wayyy too much money on at the MCG, all the good stuff. I panicked a little. Then I panicked a lot. And then, in true form, I threw whatever I could find into the bags, convinced I’d sort it out somehow. Little did I know then that I’d have plenty of time to repack everything.

But, even as I was frantically shoving things into suitcases, my mind kept drifting to the match. This one felt different. Not because of the venue, though. The Sydney Cricket Ground (SCG) wasn’t some unfamiliar pilgrimage. I’d been there more times than I could count. In fact, it’s kind of a family tradition at this point to take the kids to watch WBBL (Women’s Big Bash League) matches and at least one day of the Pink Test every year. So, I knew this ground. I knew where the good coffee was, where the shade started creeping by the second session, and which section’s crowd always went too hard too early. But somehow, this didn’t feel routine. It felt big.

Part of it was the stakes. After four gripping Tests, Australia was on the cusp of winning the series, leading at 2–1. If India won, the series tied and the Border–Gavaskar Trophy stayed with them, as it had for the last eight years. But if Australia won, or even managed to draw? They’d take the cup back. That possibility had everyone on edge. And despite the chaos around me, I couldn’t help but feel the buzz of it too.

And then, of course, there was the familiar question I never quite knew how to answer: who was I even supporting? Born in India, citizen of Australia. Proud of my Indian heritage and equally proud of the Australian values. I’d cheered for Kohli’s centuries and Cummins’s yorkers with equal joy. So I did what I always do – I leaned into the game. I wasn’t there to take sides. I just wanted to see how it all played out.

The next day, I woke up early. Though I always wake up around the same time, this morning felt less like discipline and more like pre-match electricity. It was the kind of early where you don’t even need an alarm because your brain has already sprinted ahead, mentally packing sunscreen, triple-checking ticket PDFs, and wondering whether the security staff will let you bring in homemade sandwiches (they do).

Luckily, one part of the plan had been sorted well in advance: parking. Now, this is where I must pause and offer a public service announcement to all future Sydney cricket enthusiasts, especially the ones who think it’s a good idea to just find a spot on the day of the match or brave the 40-kilometre public transport haul from the outer suburbs.

Don’t do that. Book your parking at the QVB with Wilson Parking.

Book it early. Like, four days early. You’ll lock in a spot right in the middle of the city for what is basically loose change compared to sameday rates. Plus, you’re walking distance from an actual toilet and decent coffee. Then, hop on the light rail and enjoy the glorious fifteen-minute tram ride to Moore Park with no transfers, no platform guessing and no train-station drama. It’s the Test match equivalent of finding a hundred-dollar note in your old jeans. Thank me later.

By the time I’d parked, trammed and emerged into the growing pink tide outside the SCG, I felt oddly calm. Everything had worked. My bag was light, my timing was perfect and I still had sunscreen in my hand. I pumped my chest and walked like a man with a plan. And this plan was a little more than just watching the match, I was attending a breakfast hosted by the Primary Club of Australia.

Now, I hadn’t heard of the Primary Club of Australia until I got the invite, and discovering them felt like one of those serendipitous gifts this summer kept offering. Their mission is beautifully simple: every time a professional cricketer gets out for a duck, members donate to support athletes with disabilities. That’s it. It’s the kind of idea that slips under the radar, but once you hear it, you can’t stop thinking about how right it feels. Humble, purposeful, and very cricket.

The breakfast itself was held on the morning of Day 1 of the Sydney Test, and it’s a bit of a tradition at the SCG. Irfan Malik, who we met earlier, had been hearing about my cricket travels and kindly offered me an invite. AIBC was one of the partners for the event. It was a wonderful New Year’s gift and I was very excited to attend the breakfast event.

Inside, it was a mix of nostalgia and networking. There were white tablecloths, polite applause and a menu that could have been lifted straight from a five-star hotel buffet. But the heart of the morning was a panel discussion titled State of the Game, featuring Mark Taylor, Ed Cowan and Cricinfo editor Andrew McGlashan. It wasn’t just small talk or highlight reels, they offered frank insights on where the game stood, what was working, and what needed fixing. Taylor brought his statesman-like calm, Cowan was thoughtful and reflective, and McGlashan added the sharp edge of someone who watches the sport with both love and scrutiny. While there was a certain heft and seriousness to the conversation, it was also very refreshing and natural. You could see that everyone on the panel and in the room in general was engaged and excited about the game ahead.

 Somewhere between the eggs Benedict and the raffle for Pat Cummins’s signed bat, I found myself genuinely moved by what the Primary Club was doing. It was a reminder that cricket isn’t only about bat and ball. It’s about connection and causes that quietly build momentum in the background while the spotlight stays on the field. I signed up as a member right at the event thanks to the QR codes conveniently placed at every table. Who would’ve thought QR codes, a mechanism invented in Japan for labelling auto parts, would become such a ubiquitous part of our lives!

It turned out my neighbour at the table was Mohit Kumar, a local councillor I’d seen at other events. We had a brief chat about two things we had in common: cricket and Blacktown (our local council), and then I made my way to the book sales counter. There they were: signed copies of Pat Cummins’s autobiography. The book had been on my reading list for a while and these were of course signed copies! I asked how many they’d let one person buy because I didn’t want to be that guy sweeping the whole pile. They had a small limit per guest, which made sense. I picked up the maximum allowed. Some for me, some for a few people back in India who’d know exactly why this mattered. Because if there’s one thing I’ve learned, it’s that cricket books make excellent surprise gifts, especially when they’re signed. And even more so when you can hand one over with a casual, ‘Oh, it’s nothing. Just something I picked up at breakfast with Mark Taylor.

ABOUT THE BOOK:

From a village in North Karnataka in India to the bright lights of Sydney, Nikhil has lived and breathed the inevitable highs and lows that come with being a cricket fan.

From listening to early morning radio commentaries to witnessing Sachin Tendulkar’s final match, Nikhil insists that every hour he was engrossed in watching, listening to and thinking about cricket was time well spent. This dedication culminated in the summer of 2024-25, when he undertook a personal pilgrimage to Brisbane, Melbourne and Sydney, attending every single match day of the ‘2024–25 India vs. Australia Border- Gavaskar Trophy’ test series. The book traces Kulkarni’s devotion to the sport over the last three decades where he meets fascinating people, explores new cities and forges new, unforgettable memories. To read My Summer of Cricket is to understand that cricket is more than a game – it’s a connection between the peoples of different countries, a vehicle for supporting meaningful causes, and a way to bridge generations.

ABOUT THE AUTHOR

Nikhil Kulkarni is a Sydney-based tech leader, recognised community voice, and lifelong cricket tragic who has followed the game across India and Australia for more than three decades. An avid quizzer with a love for puns, he and his wife are raising two daughters in a home that celebrates both Indian heritage and Australian values.

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Review

My Shackled Life by Sushila Takbhaure: A Story of Reslience

Book Review by Somdatta Mandal

Title: My Shackled Life

Author: Sushila Takbhaure

Translators: Deeba Zafir and Preeti Dewan

Publisher: Speaking Tiger Books

Ever since Dalit writing has caught the fancy of academics, researchers and social scientists in a big way, we are coming across several new titles almost every other day and are getting to read them in translation, often published by established and reputed publishing houses. The present volume under review falls exactly into this category.  First published in Hindi in 2011 as Shikanje ka Dard, this is an autobiography of a Dalit woman called Sushila Takbhaure who belongs to a poor Dalit Valmiki family in Seoni in Madhya Pradesh. Divided into three sections, it tells us the story of how the author rose through determination and her mother’s support to pursue higher education, teach in school and college, build a wide-ranging literary career and become part of the Babasaheb Ambedkar movement to bring social awareness and changes in the lives of the Dalits and the downtrodden in society.

Writing from childhood, she went on to publish poems, stories, novels, plays, criticism and her books are now even taught in university courses. In the pan-Indian surge of feminist consciousness and assertion of Dalit women in the 1990, Sushila Takbhaure is a name to reckon with.

Coming to this autobiography we find how the narrative chronicles the extremely protracted and tortuous process by which a timid and vulnerable Dalit girl fashions herself into an assertive and empowered woman by exercising her agency and single-minded pursuit of education. But the path was definitely not easy. The first section of the narrative entitled ‘Early Years’ gives us details of a society that is dominated by the savarnas or upper caste Hindus, and lays bare the truthful accounts of the disgraceful practices of this casteist order. Like many other Dalit families of the time, Sushila’s story is no different. Discrimination based on caste was widespread, and untouchability was deeply entrenched everywhere. The thatched mud huts of the untouchable Bhangi-Harijans stood outside the village, far from the landowner’s houses.

Raised like the child of any poor untouchable family with a life full of deprivation, Sushila was nurtured by her Ma (mother) and Nani (grandmother) and grew up eating, crying and playing. In spite of working as a scavenger and midwife, Nani protected her daughter from hardship and Ma too sheltered and nurtured her children by giving them an education. With society placing many restrictions on girls, however hard they worked, they enjoyed neither equal rights nor independence. Women lacked awareness and confidence, and the lack of education, knowledge, and foresight crushed the potential of many who had the ability to rise as all unethical behaviour was seen as natural and commonplace.

Sushila fought all odds and continued her studies till she managed to appear for her BA final exams. In a patriarchal society, women are always considered inferior to men though there were some women who through their talent, initiative, intelligence and courage managed to surpass men in every field. But society had conditioned them in such a manner that they could not come out of the shackles imposed by rigid casteist norms. The first section of the narrative ends with Sushila’s Ma continuing to look for a good match for her and she too often dreamt of a loving, caring husband meant just for her.

The second section of the autobiography ‘Marriage and After’ is the most distressing part of the entire narrative. Married to a man much older than her, Sushila finds that things are worse in all respects in her in-law’s place. As it is the atmosphere in the city of Nagpur was different from her village life, but her husband, who is always reverentially mentioned as ‘Takbhaureji’, acts as the typical patriarchal figure, often physically abusing her. The practice didn’t stop even after several children were born to her. He made his wife work at home and like all male chauvinists took away all the salary she earned as a teacher. One often wonders why Sushila went on enduring all the humiliation and never retaliated.  

Maybe if she had received love, care, and companionship instead of constant torment, she might have developed the strength to assert herself in public life, but that never happened. The atmosphere at home only deepened her sense of powerlessness and since she lived in constant fear, wrongs were committed against her without hesitation. It is amazing to learn that despite conflict and physical abuse becoming a regular part of her life and filling her with humiliation and pain, she managed to complete her PhD and start teaching in a college. Her married life, as she states, went with all its ups and downs.

The final section ‘Writer Activist’ narrates her rise to become the voice of resistance for her people. Her fury started finding its voice in poetry. She wanted to write about being a Dalit and that became the central theme of her writing. Enduring social humiliation and fighting against the deprivations and oppression born of caste prejudice, she moved forward, slowly but steadily.

Once the various Dalit organizations in Maharashtra involved in the movement to address the problems faced by Dalit women in their homes and society came to know her, they began inviting her to travel with them to distance places to participate in their programmes. Even then her husband went on taking sadistic pleasure in hurting her. His real motive was clear: to prevent her from pursuing writing and publishing, and to keep her confined to the simple life of a working woman who managed both her job and household. But after living in Nagpur, Maharashtra gradually became an empowering experience for her. As a Dalit activist fighting for the ideals of Babasaheb Ambedkar across the country, she began travelling alone to far-off places within India and places abroad like Sri Lanka, Britain, and Dubai.

She could do all this because she had finally begun to feel confident of herself. At times, she received support from people within her community, while at other times, she faced opposition. Her goal was to carry Ambedkar’s ideology and knowledge of Dalit literature to others, and she succeeded in doing so. Although her travels abroad brought her immense joy, they unfortunately did not change her social condition. She remained what she had always been – an untouchable outcast.

This searing autobiography of Sushila Takbhaure, a Dalit woman whose life story reveals not only the brutal machinery of caste but also the intimate cruelty of patriarchy, is a must read for everyone irrespective of class and gender. Though the narrative drags a bit towards the end, one sees its importance too. Having embraced Phule-Ambedkarite ideology and taken part in the movement for social change, Sushila Takbhaure’s writing has gained a clear direction and is vital not only for herself but for her community too. As she states towards the end of her narrative, writing had given her the strength, and it was both a source of joy and a way to give back to society what it had meted out to her. After reading the autobiography, one must sincerely offer kudos to a deprived woman who succeeded in life in spite of all unsurmountable odds.

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Somdatta Mandal, critic and translator, is a retired Professor of English at Visva-Bharati, Santiniketan, India.

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Memoir

The Man in 16C

By C. Christine Fair

More than twenty-five years have passed since we first met, and I still do not understand what drew me to Gurmit so tenaciously. Gurmit was wont to insist, “Chris. We were together in a past life, and something went tragically wrong. We are forced to get it right in our subsequent lives.” I used to rubbish his explanation for our inexplicable bond but I have no better explanation.

Our story in this life began at O’Hare airport in March 1994. For me, it was lust at first sight. There is no other way to describe my visceral reaction to the man I saw standing ahead of me at our San Francisco gate. I immediately fixated upon his dark black, soft, uncut beard tucked up under his chin. His pink, supple lips. A generous topknot was gathered up into his sloppily wrapped pale blue turban. He was several inches taller than me with his turban. I overheard him speaking in a luscious—but not posh—British accent. He was the most handsome man I had ever seen. And when confronted by his beauty, I felt my stomach seize up. The smell of the coffee wafting from the Starbucks nearby made me nauseous.  I was suddenly conscious about my unwashed waist-length hair, my unfashionably long shabby dress with knockoff Birkenstocks, the nails I bit down to the nub with chewed up cuticles and my face, which was speckled with red pimples unmasked by makeup.

I listened closely as he approached the staff at the gate.  I overheard her assign him seats 16C and D. Evidently, he wasn’t alone. I wondered if perhaps he had a wife. After he left the counter, I next approached the gate agent and requested 16B. She smiled knowingly and said in a distinctly flat Chicago accent, “Honey, that seat is taken but I’ll get you as close as I can.” She winked at me as she gave me 14A.

I followed him back to where he was seated in the lounge. He was with a portly, stygian, clean-shaven man. They were speaking in Punjabi, which was a language I was studying in my doctoral program in South Asian Languages and Civilisations at the University of Chicago. I discerned from their conversation that the man was his uncle. Gauging from his accent, I surmised he was born in India. I tried to make eye contact with the man in the turban, but he didn’t notice me notice me. Why would he? I was unremarkable and he was engrossed in the conversation with his overbearing uncle.

When it was time to board the plane, I was close behind him. I wanted to find a way to strike up some small talk, but the uncle was a formidable adversary. Daunted, I continued eavesdropping on their conversation. They were going to visit relatives in San Jose. I noticed that there was no wedding band on either of his meticulously clean hands. I felt queasy—in a good way. I was twenty-three and inexperienced, but I knew I wanted him.

Once the flight reached cruising altitude, I pulled out a notebook, tore out a piece of paper, and wrote to him in Punjabi, “If you’re not married, you can call me when you reach San Francisco. I’ll be at this number… Don’t be freaked out if a man answers. It’s my friend Gene. I’m staying with him.”

When the flight attendants were up and about, I folded the missive and turned on the call light. An officious flight attendant arrived. “Ma’am, can you hand this to the man in the light blue turban in 16C?” She smiled wryly as she took the note from my hand. Then I watched in agony as she made her way to 16C. Suddenly, I was struck by the horrifying thought that this British-born Sikh may not read Punjabi. But…his older uncle, with the Indian accent, likely did.

As soon as the seat-belt light went off, I practically ran down the aisle to reach the man struggling to read my note. “Hi. I’m Chris. I sent that note,” I said out of breath, pointing to the offending letter with my left and extending my right hand in a shake.

The man was befuddled but not displeased. “I’m Gurmit. Nice to meet you,” as he extended his own hand. Ignoring the curious uncle, I explained the content of my note as my face flushed deep red, and my hands trembled. My heart was leaping out of my chest. I pulled back my waist-long hair and blurted out quietly “I am in San Francisco for the week. I’d like to meet you if you are game. My number is in the note.”

I bolted in terror before he could respond. I had never been so impulsive before, and I was mortified by the thought of rejection after making such an ass of myself. But he was evidently intrigued if the curious grin on his face was any valid clue. Back in my seat, I was seized by thoughts of this Gurmit and what I should’ve said instead of running back to my seat.

The plane landed. He made eye contact with me and smiled as we disembarked. My friend Gene was waiting for me at the baggage claim. We continued to his apartment in the Haight. During the drive, I blubbered, “Gene, I did the craziest thing on the plane. I sent this note to some British Sikh dude who was totally hot. I told him to call me here if he wants to hook up.” I blurted it out in one breath hurriedly to preclude Gene from interrupting with his usual “You did what?” Gene’s stiff posture slackened, from which I concluded he was impressed and appalled at the same time. “How do you know you didn’t give my number to some psycho?”  Gene thought the

whole thing was a cockup and was dubious that the dude in the turban would call. Nonetheless, he offered suggestions on tourist sites.

Once at Gene’s home, I anxiously awaited a phone call that may or may not come.  Gene and I made small talk while I kept looking down at my watch. Gene would occasionally say with his familiar ‘I told you so’ voice, “He isn’t going to call you. What you did was insane.” Three hours later, the phone rang. Gene answered. “It’s for you, Chris. It’s that British guy you mentioned,” Gene belted out in complete surprise as he handed me the handset. My hands shook as I took the receiver, “Chris, it’s Gurmit. From the plane.” His voice stirred an unfamiliar feeling in my body. It was desire. “Do you want to see the sites with me tomorrow?” I excitedly exclaimed, “Absolutely! What about meeting at the Fisherman’s Warf, Pier 39, at 10 am?” He eagerly agreed.

After a restless night of fitful sleep, we met at the appointed place and hour. We spent the day seeing the tourist sites in San Francisco. Both of us preferred to see the city on foot. Sometimes we’d tuck into a cute restaurant for a bite to eat or to have a cup of coffee for me, tea for him. This gave us ample opportunities to speak with each other, cramming as much information gathering into the day as possible. Gurmit and I turned out to be the same age.  When I asked Gurmit why he came to Chicago, he explained “I am a doctor in London. I came to Chicago to learn how to treat gunshot wounds and other traumatic injuries.”

“But why did you have to come to Chicago to study this, Gurmit?”

“Because we don’t have enough gunshot injuries in London to study,” Gurmit said sheepishly. 

“Are you doing your residency to be a trauma surgeon?”

“No. I am just doing an externship in trauma work; my main medical profession is obstetrics and gynecology.”

I recoiled briefly. I had always disapproved of men being gynecologists, and I refused to avail of them. I preferred Gurmit as a trauma surgeon.

“What do you do, Chris, and how do you know so much about South Asia and Punjabi?” I explained that I’m doing my PhD in South Asian Languages and Civilisations, focusing on Sikh diasporas and the Punjabi language. Gurmit lit up. “I’m actually doing a PhD as well in reproductive medicine,” he enthused. We shared our stress of doing doctorates.

Apart from our academic interests, however divergent, perhaps the most important commonality was that both of us had recently lost our mothers to cancer. We bonded over our still-raw grief and our varied, complex relations with our living siblings. He had two sisters. I had two half-brothers. We also discussed our problematic fathers.

“Chris, I have to warn you. I come from a traditional Sikh family. My family cannot come to know of us meeting. My uncle is cool. But my father will sternly object.”

This was a chilling harbinger of things that would come hurtling our way in time. But we agreed to see where this went before agonising over his regressive father.

“Gurmit, I also have to tell you something. I don’t really know my father. He’s a deadbeat dad.”

If Gurmit was shocked by the nature of my paternity, his face didn’t reveal it.

With his family obligations in San Jose and my obligations to my friend Gene, we didn’t spend but one or two more days together that week. On the ferry from Alcatraz back to shore, our bodies grew close under the setting sun. Gurmit cupped my face and kissed me for the first time. I felt the softness of his moustache on my upper lip. My stomach fluttered as his tongue met mine and his hand moved to my lower back. We lingered in that kiss for minutes. It was not a hungry kiss. It was a tender kiss. It was a kiss that said I want you, but let’s take our time.

After we parted ways in San Francisco, we wrote letters weekly and we spoke on the phone when we could, which was very expensive in the early 1990s. We planned to meet in London a few months later, in June. I was on my way to India for the summer, where I would study Hindi and hopefully Punjabi in the idyllic—if very wet during the Monsoon—northern Indian hill station of Mussoorie. Throughout the duration of the flight, over numerous gins and tonic, I pondered what we would do and how we would do it when we met. Prior to leaving, I joked, with more seriousness than levity, with my saucy girlfriend Carmen, “The only parts of London I want to see are the walls and ceiling of Gurmit’s bedroom.” I imagined a romantic meeting at the airport.

The plane landed and disgorged its passengers. I passed through baggage claim, where I picked up my singular item: a large rucksack crammed haphazardly with Indian clothes for the summer, some notebooks, and Hindi and Punjabi grammars. I looked for Gurmit everywhere. He was nowhere to be seen. An hour passed. Then two. I felt the sour taste of panic rising in the back of my throat. Tears welled up and streamed hot down my cheeks. I was heartbroken and terrified. “What the hell have I done?” I wondered aloud.

To tame the panic, I flipped through the expanse of my 650-odd-page Lonely Planet India. Repeatedly. I tried to take naps, cuddled up to my ruck sack on the waiting area floor. After three hours, I wrote him off. He must have gotten cold feet, I presumed. Crestfallen, I began making my way to the ticket agent to change my flight. Then, at the last possible moment, I heard Gurmit call out “Chris! I’m over here! Where are you going, silly?” He had just arrived. He was sweaty, out of breath, and completely oblivious to the terror and disappointment I was experiencing despite my obviously tear-streaked face.  

Unable to sublimate my anger, I barked at him, “Where the flaming hell have you been? I was literally on my way to book myself on the next flight to Delhi! I was scared to death, goddamnit, Gurmit. Goddamnit!” Gurmit was sheepish. With downcast eyes, he tried to explain his inexplicable lateness.

“I’m really sorry, luv. I set off from dad’s place in Gravesend late and missed several commuter trains to London.” 

I pointed out the obvious, “If this were important, you would’ve left early, and you would have caught those trains.” I was still crying.

He offered one apology after the next, which I begrudgingly accepted. But it took several hours for me to shake off the anger and disappointment at him not being there when I arrived. There was no romantic reception.

While I was still stewing, we were making our way through a series of Tube and bus connections. “Here’s an A to Zed of London, which you’ll need while you’re here,” he said, foisting a massive tome into my hands.  I was utterly befuddled as he tried to explain this collection of endless maps and, with repeated reference to it, sought to explain to me where we were going and how.  “I know. It’s overwhelming, innit? But you’ll figure it out. You’re smart,” he said, beaming a wide, toothsome grin.

At long last, we arrived at the aging brownstone walkup in Golders Green he called home. This too failed to meet my expectations. I presumed that because he was a doctor, he had the means to have his own flat. It turns out that young doctors are not well-heeled in the United Kingdom.

 “So,” he paused with some embarrassment, “I’m renting a room from an elderly lady.” He could see the disappointment on my face. When we climbed the stairs and entered the flat, the octogenarian greeted us with tea. She was deeply chary of me from the first moment she laid eyes on me. She announced, while taking a sip of her tea, with precision in the Queen’s English, “The young lady shall not be allowed to spend the evenings in the flat.”

Without putting up a fuss, Gurmit explained to me, “You will stay with my younger sister, Saabjit. She’s only an hour away by bus. I’ll show you where she is in the A to Zed.” I shuddered at the thought of making my way here with that ominous and overwhelming volume.

Saying goodbye to the officious landlady reeking of rosewater and talc, we entered his room and closed the door.  The chemistry that overtook me at O’Hare airport engulfed me once we were alone. We kissed for what seemed like ages. Then, at long last and while looking into my eyes, he slipped my dress gingerly over my head. He undid my ponytail and scattered my hair about my naked shoulders and began to kiss my clavicle. Horribly ashamed, I said “Gurmit, I’m on my period.” To which he cheekily responded, “I’m a gynecologist. Do you think I care?”  His smile put me at ease.  He removed his turban and set it upon his desk, and untied his topknot. His long, black, thick hair tumbled below his waist, releasing a scent of coconut with which he plied his hair.

I was utterly mesmerised by the beauty of this man. I opened myself to him, forgetting my anger from several hours before. He kissed me tenderly on my lips as he entered me with his voluminous hair falling around my face. Our bodies intertwined. Our smells comingled. We made love until we were exhausted. Gurmit was the most sharing and attentive lover. He went to every length to pleasure me. After we made love, Gurmit braided our hair together in the low evening light. Then he smiled at me and said “Now I’ve got ya.” But in truth I wasn’t going anywhere…except to his sister’s house to spend the night.

During that week in London, we fell into a routine. During the day, he and I would stay together until late at night. Unable to control ourselves around each other, we made love in an offbeat section of Regent’s Park, in the unlit alcove of an apartment building in Golders Green, in a cemetery near his house, in the bathroom at a bar in Swiss Cottage. Then Gurmit would deposit me at his sister’s flat, where I would sleep until nine or so, have breakfast, then make my way over to Gurmit’s flat, where our shenanigans would begin anew.

At the end of the whirlwind week, I realised that I still didn’t know this man. I had not met any of his friends.  Our bond was largely physical. I enjoyed being in his presence, but our physical attraction to each other made it impossible to get to know him at a deeper level. All I knew by the end of the week was that I wanted more of Gurmit. I wanted more opportunities to go beyond our sexual attraction and intrepid encounters. Then, at the end of that week, I hopped on a plane and went to India for the summer.

Despite being busy with my studies in Mussoorie, I was unable to stop thinking of Gurmit. Then, after a few weeks, my period was late.  I needed to speak with Gurmit. But in those days, making international calls from India was not straightforward or affordable. One had to find an agent who would book the extremely expensive call. I called Gurmit at his flat several times, but his landlady reported, “Sorry, dear. He’s still at work.”  After five or six increasingly stress-filled efforts, I finally reached him and blurted out, “Gurmit, my period is very late.” Without missing a beat, Gurmit said, “Chris, that is terrific news. I want to marry you. I hope you know that.” 

I was taken aback.

I was not ready to be a mom or a wife.  Up to that point, our relationship was physical rather than emotional. Being alone and pregnant in India was not something that I could countenance. I had no idea how to even begin finding an abortion facility.  After three panic-filled weeks, my period finally came. Perhaps my period was just irregular, as it sometimes was in those young years of womanhood, or perhaps I miscarried. When I began to bleed, I again called Gurmit. After several attempts, once more, I reached him. “Gurmit, we’re in luck! My period came!” I was ecstatic. I was practically crying from relief.  But Gurmit was devastated. “Oh Chris. I was really looking forward to being the father of your baby.” I felt discomfited by this claim, given the nature of our relationship.

During most Monsoon days in Mussoorie, it rained nonstop. I had to have my clothes dry-cleaned because it was impossible to dry them outside. Leeches were a common nuisance on the hour-long trek up the hill to class and down again. After class, I would return to the room I had rented in a guesthouse. The rain falling on my tin roof created a romantic atmosphere that made me miss Gurmit poignantly.

I wrote to him daily after lunch and made my way through the rain and leaches to the post-office in the next bazaar. He was an equally vigorous letter writer. We exchanged details of our days and our expectations for our next meeting on my return trip in early October. I told him about the monkeys who slipped through the bars of my room to eat my peanut butter, and he told me about interesting patients he had treated and their infertility challenges. He updated me on Saabjit’s various hijinks. Through those letters, I began to get to get a sense of who Gurmit was as a person, how he spent his days, what he dreamed about and what he wanted from this life.

October finally came. I made my way from the cool climbs of Mussoorie to the inferno that was Delhi for my flight home to Chicago via London. This time, when I landed in London, I did not expect Gurmit to be on time. I saddled up to a coffee shop with a book and waited for him. An hour or so later, Gurmit arrived with his perfunctory apologies. I didn’t even bother asking him why he was late. Our time in London was brief. Before returning to London, I informed Gurmit that I wanted to celebrate my birthday in Edinburgh. Dutifully, Gurmit booked our tickets on a comfortable bus, and we passed the eight-hour journey canoodling and generally discomfiting the other passengers with our altogether too public displays of affection.

At the hotel in Edinburgh, we settled in quickly, and our hands immediately began exploring and undressing each other’s bodies. I wish I could remember the details of the hotel room. But all I remember is how ravenous we were for each other. “Chris, luv, do you mind fetching the condoms from my coat pocket?”  However, when I went to his coat pocket, I found just two condoms. “Gurmit, condoms come in clusters of three. Where the hell is the third condom?” I demanded accusatorily.  Gurmit’s face was ashen.

“Chris, what are you talking about? What are you suggesting?”

“Gurmit, I think you know exactly what I’m suggesting. Who was—or maybe is—she? One of your goddamned nurses?”

Gurmit insisted that there was nothing awry.  But I didn’t believe him. I didn’t sleep with him that night. A seed of doubt had been planted, and I was beginning to feel like a fool for thinking this amazing man was all that he seemed.

A few days later, I was on a plane back to Chicago.

Back in Chicago, those seeds of doubt sprouted and took root. We were still together, but other problems quickly emerged. Gurmit, as he explained on the first day, was from a traditional Sikh family. Although his father, who lived with his older widowed sister, had been living in Gravesend for more than three decades, he still followed the lifestyle of India in the 1960s. His father expected Gurmit and his two sisters to have arranged marriages. Gurmit was the oldest. Any socially unacceptable behavior on his part would compromise the arranged marriage prospects for his two younger sisters.

However, neither wanted the arranged marriages being foisted upon them.  I had spent enough time with the youngest sister, Saabjit, in London to know that she would do most things to avoid an arranged marriage, and if those things comprised a ‘to do’ list, she was making her way through that list efficiently. Paramjit, the older of the two sisters, had escaped to Australia to avoid being gheraoed by her father’s plans for an arranged marriage in 1991. And to triumphantly hammer the final nail in that coffin, she hooked up with a white guy and had two children out of wedlock with him. Their father disowned her and her children.

Given Saabjit’s myriad misadventures, Gurmit asked that I let Saabjit live with me in Chicago. He thought my nerdy ways would have a salubrious effect upon her. I welcomed Saabjit to our couch, where she joined me and the Chinese husband-wife duo, who were my roommates. But Saabjit was incorrigible. She was shoplifting, picking up drug dealers at the laundromat, and disporting with miscreants that she found loafing about near McDonald’s on 53rd Street.

“Saabjit, aim higher than drug dealers, for fuck’s sake! You’re just putting yourself and me at great risk.”

 “Chris, just because you’re fucking my brother, doesn’t mean you get to tell me what to do.”

After the dustup I called Gurmit. “Gurmit, you need to come out here. She’s going to get herself into big trouble. Hell, she’s going to get me in trouble.”

By the end of the week, Gurmit was in Chicago.  “Saabjit. Chris is right. Find a professional man. Stop chasing the hooligans.”

Saabjit was clear in her response to him too, “Gurmit. Fuck off.”  As if by plan, she got pregnant. She returned to London to have the baby. She was twenty-one.

When her father learned that she had given birth to a half-Black daughter through the Punjabi rumour network, he was predictably enraged. He gave her an ultimatum: put the child up for adoption and accept an arranged marriage to whomever he found for her at once, or else. She went underground.

As Gurmit and I were becoming more serious and as I spent more time in London, the responsibility reposed in Gurmit began eroding our relationship because the prospects for our future were increasingly dim.   If we were walking down the street together in London and Gurmit saw another Punjabi in the distance, he would let go of my hand and speed up or even cross the street to get away from me. He was terrified of the Punjabi rumour mill and its devastating efficiency. 

“Gurmit, it really hurts my feelings when you do that.”

“Sorry, luv. If my dad finds out, I’m in big trouble.”

We increasingly fought about Gurmit’s endgame or lack thereof. He kept insisting that we could get married once his sisters were “settled” even though they were never going to be settled in the preferred sense intended by the Sikhs of Gravesend.

There had been a window of opportunity for our relationship to progress meaningfully in spite of these constraints. Before the third year of my doctoral program, I could have switched to a comparable program in London, provided I could get admitted. However, Gurmit was still scared to death of getting caught. And when I perceived the window to be closed because I was now committed to Chicago, I told Gurmit I couldn’t live like this anymore. He had to be willing to break from his father’s expectations if he wanted to be with me. I needed to know that there was a future rather than an endless string of presents. And Gurmit simply could not do that. I broke up with him.

I concentrated upon my doctoral work and tried to put him out of my mind. That worked for a few years. In 1998, I moved to Los Angeles to work for the RAND Corporation. Alone in a new, overwhelming, and sprawling city, I thought about him often. I read and re-read his letters, and I fell in love with him all over again. Unable to resist the urge,  I called him at his father’s home in Gravesend.

“Gurmit, it’s Chris. I’m calling from Los Angeles.”

Gurmit was excited to hear my voice. “Why are you calling?”

“Well, remember when you braided our hair together?  I’ve been thinking about that a lot.”

“Me too, Chris. Me too.”

“Is there any chance you can come to LA? I’d like to try again?”

Within ten days, Gurmit was in Los Angeles. Our physical attraction was as strong as ever. But our lovemaking was tainted with sadness. After all, what had changed? I was afraid to ask Gurmit if he could tell his dad about us because deep down, I knew the answer.

Once, when I curled up against his body in bed, I cautiously asked: “Gurmit, how can we be together if you won’t tell your dad or at least marry me anyway?” He continued to harp on the necessary but insufficient condition of his sisters’ arranged marriages. I was livid.

“Gurmit, your sisters are mothers now.”

Gurmit’s position hadn’t evolved at all. Left with no choice, I explained, “Gurmit, I want you. I want us. But if you still can’t take on your dad, nothing is possible. I need you to leave on the next flight.”

Begrudgingly but without complaint, Gurmit was gone the next day. Years passed. We made a few furtive efforts to get back together. Each time was bedeviled by the same problem.

In April of 2004, I moved to Washington, D.C. for a job with the United States Institute of Peace. A month later, I met Jeff, the man I would marry.  Later in December, we learned that I was pregnant, and so in March 2005, I married Jeff. We lost our baby the week before we married. Jeff was with me from the beginning to the bitter end of that tragic pregnancy. Then we lost again a few months later. For the second miscarriage, Jeff was distant and disengaged. This was a poisonous weed that took root early in our marriage.

While the losses created a distance in our new marriage, his parents pried those distances further.  My mother-in-law, Mary, would say “Chris. You’re white trash. You come from the wrong side of the tracks, and you will always be from the wrong side of the tracks.”

When his parents were cruel like this, my husband did nothing. He was unable to confront his parents.  I sunk into a deep depression. If I am unworthy of being protected by my own husband, what am I worthy of? We kept drifting apart, and Jeff refused to go to counseling.

“Jeff, I need you to go to counselling with me to save our marriage. It’s crumbling about us.”

“Chris, I can’t. What if the counsellor tells me I’m doing something wrong.”

“Jeff honey, we are both doing something wrong.”

But he was adamant in his refusal. The space between us became a chasm. And in that chasm, thoughts of Gurmit began to grow.

In 2014, nearly nine years into my challenging marriage, I went to London to give a book talk. After the talk, I was alone in my hotel. Memories of Gurmit and me were littered across London. I decided to call the home of Gurmit’s father and ask for Gurmit. Gurmit had always spent the weekends in Gravesend, and I assessed that he was likely there. I no longer had a functional number for him in London.  Gurmit’s father answered in a thick Punjabi accent. I told him in Punjabi, “My name is Christine. I’m the woman who wrote all of those letters to Gurmit from India many years ago. I’d like to speak with Gurmit.”

Gurmit’s father responded briskly in Punjabi, “I know who you are. Gurmit’s not home.”

“Can you give him my number?” His dad agreed to do so. Then I went home to Virginia to wait.

Within two days, I saw the +44 number come up on my phone. It was Gurmit. I was on a train to New York for another book talk. We spoke for the duration of the train ride. I asked him if he was married. “Chris, I’m divorced, and I have a daughter. You?”

“Yes. But I’m miserable in my marriage.”

We began messaging and connecting on Skype. It was as if time had collapsed on itself. We were as we always were. But this time, Gurmit resolved that he would tell his father and marry me, irrespective of his father’s opinions on the matter. I told my husband that I was leaving him and that I was getting back together with Gurmit. Jeff was devastated, but he still refused to go to marriage counselling.  Gurmit and I met thereafter in New York in December.  Once we were together, our bodies found each other as they always had but Gurmit was lost. His marriage had changed his life. In New York he told me the whole story, or so he said.

“Chris, I have to tell you a lot of things. I am not the man you fell in love with. My marriage destroyed me.”

Gurmit began to explain the sordid truth of his recent past and present. He agreed to have an arranged marriage. His father found him a barely literate woman from his family’s village outside of Jullundur. I was appalled by Gurmit’s willingness to marry a woman who was so beneath him intellectually, and felt a strange pity for this woman. He had not even met her. Their engagement took place between the woman and his photo. His father picked a much younger woman he believed would be an amiable housewife, willing to take care of Gurmit, him and his sister while giving birth to children she would raise.  It turns out that she wasn’t the simpleton they presumed her to be. While awaiting to come to England, she was studying U.K. immigration law, and she imagined a very different life for herself in the U.K. that didn’t necessarily include being married. At least this was Gurmit’s account.

Once in Gravesend, she began calling the police to report abuse at the hands of the residents of the home. She began staging suicide events, evidently telling the medical personnel that her family was abusing her. She filed a criminal complaint. Gurmit’s elderly aunt was taken into custody. Gurmit and his father also spent time in jail. Ultimately, those charges were dismissed. Along the way, she became pregnant but aborted the fetus without telling Gurmit until after the fact. But despite all of this drama and legal jeopardy, he took her back when she came crawling back to the marriage.

But she was undeterred: she wanted to remain in the U.K., but she didn’t want to be married if she didn’t have to.  She continued the old patterns of trying to establish a collage of evidence of abuse. Even while trying to ruin her married life, she clung to it as a contingency plan. She became pregnant in hopes of keeping Gurmit until she no longer needed him. She filed a police complaint again. The household members were taken into custody again. This time, the judge found him guilty. He went to jail. He had to perform community service. He could no longer practice medicine.

“Gurmit, so how do you earn a living?”

“I work in a shop close to our home in Gravesend.”

I was floored. But this explains why I was unable to find anything on my extensive Google searches for him over the years. He was no longer an active, publishing scientist.

I asked him about his daughter. The story grew darker. “I don’t have a relationship with my daughter. I refused to visit her under visitation.” I was sickened.

“Gurmit, that’s what my father did to me. How the hell could you abandon your daughter?” I was simmering in rage. Gurmit offered the palliative that at least paid child support. It wasn’t enough. He had no defense for his actions.

Rightly or wrongly, at no point did I doubt his innocence. But his failures as a father were all too similar to my own father. I felt for his daughter. I imagined the crises of identity she will have to maneuver over the course of her life as a fatherless daughter. But I could feel in my bones that this great reveal wasn’t the entire truth. He was holding something back.

Back in Virginia, we continued to talk nearly every day. But I told him, “You’re still hiding something from me. I need to know what you’re hiding.”  After a lot of persuasion, Gurmit conceded. “Chris, you’re right. I’m still married.” I felt a wave of nausea wash over me.

“What the fuck do you mean, you’re still married? You told me you were divorced.” 

“I am divorced. But I had second arranged marriage.”

I could not believe the idiocy of this man. After the fiasco of his first arranged marriage, he had another marriage.  As before, his father scouted his village for a simpleton. Once again, the engagement happened between the woman and a photo of Gurmit. Again, Gurmit had never met her prior to the wedding night, which he consummated.  Something snapped inside of me. I was repulsed by him. I couldn’t stand the thought or sight of him. I told him that I couldn’t see him anymore.

And with that final grotesque revelation, a thirty-year saga ended abruptly as I confronted the damage I did to my marriage and what it would take to fix it.

.

C Christine Fair is a Professor of Security Studies at Georgetown University. She completed her PhD in South Asian Languages and Civilisation at the University of Chicago. Her creative pieces have appeared in Fictive Dream, Hypertext, Lunch Ticket, Bangalore Review, Glassworks, and Existere Journal of Arts, among others, in addition to her scholarly work and literary translations from Urdu, Punjabi and Hindi.

Disclaimer: The opinions expressed are solely that of the author and not of Borderless Journal.

PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL

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Categories
Editorial

Wild Winds and April Showers

From Public Domain
Whan that Aprille with his shoures soote, 
The droghte of March hath perced to the roote,
And bathed every veyne…

The Canterbury Tales (1387-1400) by Chaucer, Prologue

This is the month Asia hosts sprays of new years across multiple regions. Many of these celebrate the fecundity of Earth, spring and the departure of bleak winter months. Each new year is filled with hope for the coming year. The vibrant colours of varied cultures celebrate spring in different ways, but it is a welcome for the new-born year, a jubilation, a reaffirmation of the continuity of the circle of life. Will the wars, especially the shortages caused by them and felt deeply by many of us, affect these celebrations? Had they impacted the festivals that were celebrated earlier? These are questions to which we all seek answers. We can only try to gauge the suffering caused by war on those whose homes, hopes, families and assets have been affected other than trying to cope with the senselessness of such inane attacks. But, in keeping with TS Eliot’s observations on Prufrock, most of us continue our lives unperturbed and as usual.

Some of us think and try to dissent for peace and a world without borders with words – prose or poetry. To reinforce ideas of commonalities that bind overriding divides, we are excited to announce a poetry anthology mapping varied continents with content from Borderless Journal, Wild Winds: The Borderless Anthology of Poems. We are hugely grateful to Hawakal Publishers for this opportunity and to Bitan Chakraborty for the fabulous cover design. We invite you all to browse on the anthology which is available in hardcopy across continents.

Our issue this month is a bumper issue with the translation of Tagore’s Roktokorobi (Red Oleanders) by Professor Fakrul Alam. It’s the full-length play this time as earlier we had carried only an excerpt. The play is deeply relevant to our times as is Somdatta Mandal’s English rendition of his story, ‘Daliya’, set in Arakan. We also have also translated Tagore’s response to the idea of mortal fame and deification in poetry. Kallol Lahiri’s poignant Bengali story about the resilience of an ageing actress has been brought to us in English by V Ramaswamy.  Isa Kamari brings us translations of his Malay poems exploring spirituality through nature.

Our poetry section explores myriad issues – some with the help of nature. We have a vibrant selection of poems from Luis Cuauhtémoc Berriozábal, A. Jessie Michael, Mahnoor Shaheen, John Grey, Fazal Abubakkar Esaf, Malaika Rai, Tony Dawson, Pramod Rastogi, Debra Elisa, Ananya Sarkar, Jim Murdoch and George Freek. In one of his four poems, Charles Rammelkamp reflects on the impacts of global warming. David Mellor explores the impact of bombing. Ryan Quinn Flanagan brings us an ekphrastic poem which leaves us smiling.  Snigdha Agrawal explores a battle of kitchens on YouTube with a touch of humour and Rhys Hughes dedicates a poem in memory of Hilaire Belloc (1870-1953), which too brings a smile to the lips.

But what really grips are the fables that Hughes will be sharing with us over four months. He calls them Rhysop Fables, after the ancient ones from Aesop’s with the ancient author himself being mentioned in one of the short absurdist narratives this time.  In fiction, our regular fable writer, Naramsetti Umamaheswararao explores a modern-day dilemma, that of social media intruding into the development of children. Jonathon B Ferrini glances at resilience and mental disability while, Sangeetha G looks into societal attitudes that still plague her part of the world.  Oindrila Ghosal gives a story set in Kashmir.

From Kashmir, Gower Bhat shares a heartfelt musing on being a first time father. Mohul Bhowmick writes of Eid in Hydearbad (Hari Raya in Southeast Asia) — echoing themes from Kamari’s poems — and Anupriya Pandey ponders over the quiet acceptance of mundane life that emphasises social inequities. Jun A. Alindogan brings home issues from Phillipines. While we have stories about Vietnam from Meredith Stephens, Suzanne Kamata muses about Phnom Penh, mesmerised by Cambodian dancers.

Farouk Gulsara writes of his cycling trip from Jaipur to Udaipur bringing to life dichotomies of values and showing that age can be just a number. Chetan Poduri reinforces gaps created by technology as does Charudutta Panigrah, a theme that reverberates from poetry to fiction to non-fiction and much of it with a light touch. Devraj Singh Kalsi sprinkles humour with his strange tale about hiring a bodyguard.

Keith Lyons has brought in Keith Westwaters, a soldier-turned-poet who seems to find his muse mainly in New Zealand. We have also featured an author who overrides borders of continents, Marzia Pasini. Her book, Leonie’s Leap, has a protagonist of mixed origin and her characters are drawn out of Russia, India, Bulgaria and many other places.

We have variety in book excerpts. Scott Ezell’s Journey to the End of the Empire: In China Along the Edge of Tibet is a non-fiction about the author’s rather unconventional trip while the other excerpt is a historical fiction, Tarana Husain Khan’s The Courtesan, Her Lover and I. In book reviews, Mandal travels back a to the last century to the times of Octavio Paz (1914-1998) as she writes of Indranil Chakravarty’s The Tree Within: The Mexican Nobel Laureate Octavio Paz’s Years in India. Meenakshi Malhotra has discussed Radha Chakravarty’s second poetry collection, In Your Eyes A River: Poems and Rabindra Kumar Nayak has written of the prolific Bhaskar Parichha’s latest book, Odisha – 500 Years of Turmoil, Mayhem and Subjugation. Parichha himself has reviewed Ashoke Mukhopadhyay’s No. 1 Akashganga Lane: The First Novel about the Gig Workers of Kolkata, translated from Bengali by Zenith Roy. The review rsuggests a fascinating story that hovers on the lives of the ‘invisibles’ — the people who continue to ‘help’ the middle classes in South Asia lead a comfortable life. Acknowledging societal gaps is perhaps the start of raising consciousness so that a move can be made towards bridging them and eventually, closing them.

This rounds up our April issue. Do visit our content’s page and explore the journal further.

Huge thanks to the wonderful team, especially Sohana Manzoor for her art. They help bring together the colours of the world to our pages. Huge thanks to contributors who make each issue evolve a personality of its own. And heartfelt thanks to readers who make it worth our while to write.

Wish you all a wonderful month ahead!

Mitali Chakravarty

borderlessjournal.com

CLICK HERE TO ACCESS THE CONTENTS FOR THE APRIL 2026 ISSUE

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Interview Review

How Marzia Pasini Explores the ‘journey  back to the heart’

An introduction to Leonie’s Leap (published by Atmosphere Press) by Marzia Pasini and a conversation with the author

Maria Pasini

 Leonie’s Leap by Marzia Pasini is a novella that explores the inner recesses of a teenager’s mind till he finds clarity, perhaps a kind of bildungsroman, if realisations can happen in thirteen days! Leonie technically leaps to self-realisation as he tries to run away from an exploitative orphanage somewhere in Hungary.

It’s an unusual story, with a commentary by an inner voice which addresses the fifteen-year-old Leonie as “dearheart” and leads the teenager towards self-realisation. With a background in Philosophy and a Master’s in Comparative Politics from the London School of Economics, Pasini began her career in international development and has moved on to become writer and life coach. This is her second book which she has dedicated to her two children, William and Maria.

The narrative travels through Leonie’s subconsciousness to his coming to realisation about his life’s choices. Colours are woven into the tapestry of his subconscious experiences with a Buddhist monk called Hridaya, Leonie’s own mysterious Indian mother who might have an interesting backdrop, colourful circus characters — Isabelle who plays violin to  her elephant named Grace, Astrid, the chief of the circus’s daughter who wants to be a ballerina, clowns, a lady that wrestles with a tiger, a Russian oligarch and more. Young Leonie meanders through an adventure of his own making, a bit like Pinocchio’s experiences in the circus except the teenager soul searches where the puppet was just mischievous.

The plot is simple you realise at the end of the book, but as you meander onwards, you pause to wonder if it’s child labour, underage marriage or unsafe working conditions you’re grappling with. The conclusion is clear cut. You realise you have been led along a maze. All the action was in Leonie’s subconscious.

For all those, who like to discuss spiritual development and growth, this book could well be like Antoine de Saint-Exupéry’s The Little Prince (1943), though in that the author reached out to not just within an individual but to pertinent social issues. Leonie’s Leap is more about personal growth — about the teen taking a leap towards adulthood — perhaps because Pasini has opted for a career as a Life Coach who has travelled many countries to make a home in India. Let’s ask her to tell us more:

What led you to write this book?

For many years, I felt called to explore the journey back to the heart—not as an idea, but as something lived. The kind of return that happens when roles fall away and you are left with your body, your breath, and a reality you can no longer sidestep.

The book took shape after a life-altering health crisis that brought me close to death. Writing was no longer optional. It became a responsibility to the life still moving through me and to the vow I made: if I am still here, I will not delay what is mine to live.

You started out as a master’s from London School of Economics in comparative politics, worked for the royal family of Jordan, and then became a life coach. Tell us a bit about why you made these choices and what stirred your muse towards becoming a writer.

I’ve always wanted to be of service. Studying comparative politics at LSE came from a desire to understand how power moves and decisions shape lives. Working for the Jordanian royal family and the UN was a natural extension of that impulse.

In my late twenties, my health redirected that trajectory. It pulled me into myself with no escape. Though I had always been drawn inward, I could no longer outrun what I was being asked to face. 

Over time, it became clear that all real possibility begins within. The shifts I later supported in others were first ones I had to move through myself. Writing became the place where I let the truth hold me. 

What made you leave Italy? Why did you opt to live in India? What has your journey through six countries done for you and your writing?

I’ve always been adventurous. I left Italy at fifteen to attend boarding school in the UK, driven by a curiosity to discover something larger than the life I knew. Looking back, I see I was chasing aliveness, perhaps even a kind of magic I believed lived somewhere else. 

Life later carried me across six more countries. My husband’s work with the United Nations placed us in the Middle East, South America, and eventually India. Each relocation reshaped me, dismantling the illusion that identity is fixed.

India, in particular, asked for radical honesty. There was little room to hide. In that rawness, I began to see where I wasn’t fully inhabiting myself.

That changed my writing. The listening deepened. Stories became less about what happens and more about what is revealed beneath the surface. Today, I carry many worlds inside me. Home is no longer a place.

Has your own life impacted the diverse colours of humanity in this book? Please Elaborate.

I write about the human journey—the longing to belong, the fear of stepping into the unknown, the courage it takes to choose oneself. These are not experiences confined to one story.

My life shaped the book because I have known those edges, too. Uncertainty. Illness. Loss. Love. Each deepened my understanding of what it means to be human, and that depth gives my characters their colour.

The story could have taken place anywhere in the world. Why did you choose Hungary as the locale for your story over all other places?

Hungary sits at a crossroads between East and West, carrying beauty alongside a sober melancholy. When I walked around Budapest, I sensed an emotional gravity that resonated with Leonie’s sense of in-betweenness. 

There is also a long tradition of Hungarian acrobatics. The circus in the novel isn’t just spectacle; it represents the inner balancing required to hold contradiction, leap without certainty, and trust oneself first.

Is this book impacted by your choice of career — being a life coach? Please explain.

My work as a life coach has given me a deep respect for the inner process. Leonie’s Leap invites readers into wonder, inquiry, and direct seeing. It isn’t a self-help book in the traditional sense, but it engages questions that draw the reader back to their own heart. 

The “dearheart” letters woven into the narrative are not instructions. They are a voice that sits beside you and says, stay. It is tender here. You are not alone.

Did you imagine all the characters in Leonie’s journey towards self-hood or were they based on some experiences? Please elaborate.

I don’t believe we ever write from a neutral place. Even when characters are fictional, we create through our perception—our wounds, our longings, our questions. The characters in Leonie’s Leap are imagined, yet carry the landscapes I have traversed. They hold the mess of being human and the possibility of grace.

Leonie’s mother would have had a back story—a lonely Indian woman. Is she an illegal immigrant? Where’s his father then? What would be her story? Is Leonie an immigrant?

I left her backstory intentionally open because some spaces don’t need to be filled. Leonie’s mother is a woman who lived a complicated life, marked by abandonment, illness, and loss. What matters most is the imprint she leaves on Leonie—a gentleness and fierceness that fuel his longing for freedom.

Your book has a discussion on fear in chapter one. Your first book, Satya and the Sun, also dealt with fear. Does overcoming fear become a theme in both your books? Is the first one also a psychological adventure? Why is overcoming fear so important to you?

Fear has been central to my life. I have been in more surgeries and hospital beds than I can count. In those moments, fear became breath. Today, I no longer see it as an obstacle to overcome, but as a catalyst for deeper embodiment.

Satya and the Sun is also a psychological adventure, though written for children. It follows a girl afraid of the dark who sets out to find a place where the sun never sets. Inspired by my own fear of going blind, it explores what happens when we turn toward what terrifies us and discover that light exists even there. 

Are you on the way to writing more books? What are your plans going forward? 

I recently completed a poetry collection centred on devotion and heartbreak—an exploration of love when it strips you to your essence. I have also begun a new novel set in the Amazon—a story of initiation, surrender, and what survives when identity falls apart. 

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

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Review

The Tree Within: Octavio Paz in India

Book Review by Somdatta Mandal

Title: The Tree Within: The Mexican Nobel Laureate Octavio Paz’s Years in India

Author: Indranil Chakravarty

Publisher: Penguin Random House India

‘For me, India was an accident.’ – Octavio Paz

The Mexican Nobel laureate poet and essayist Octavio Paz (1914-1998) was a writer of lightening insights and electric intelligence. His impassioned poetry is meditative, with a precision of language that is imbued with a strangely sensuous quality. In fact, language and poetry per se were some of his key thematic concerns. The announcement on the cover of this book states that The Tree Within is the enchanting story of Octavio Paz’s passionate love-affair with India where he served as Mexico’s ambassador in the 1960s but reading through this very detailed 518 pages well-researched biography of the Nobel Laureate poet one realises that it is a lot more.

Immersing himself in India’s rich cultural life and contemplative traditions, Paz travelled widely, forged deep friendships with some of India’s finest minds, and produced several of his most inspired poetry and essays. It was here that he met the love of his life and until the day he died, he continued to refer to India as the place where he experienced what he called his ‘second birth’. It is difficult to find similar cases in our history when a major creative figure from abroad drew inspiration from India’s culture for one’s own works over such an extended period. His writings became a bridge between continents, blending Eastern and Western sensibilities in ways that enriched the literary landscapes of both. In India, where the erotic and the sacred blend in ecstatic union – unlike in the West, where the two are scrupulously kept apart – he saw the possibility of a new synthesis through the dissolution of dualities. Interestingly, Mexico belongs to the western hemisphere but is generally considered non-West, like India. Blending biography, cultural history, and literary criticism, The Tree Within is a luminous testament to the enduring alchemy between India and the world through one of the greatest writers of the 20th century.

The book is divided into ten stand-alone chapters, and one can move to the topic of one’s choice. The first two chapters entitled ‘Family and Nation’ (1914-36) and ‘Paz Before India’ (1936-1951) serve as the background of Paz’s lineage, his growing up, and his passionate engagement with India can be understood in terms of the seeds planted early in his life through his family as well as the national cultural ambience where the idea of India was inscribed. All of them played a role in reinforcing his attraction towards the country. Unlike T.S.Eliot, Paz became politically active from an early age, with an initial inclination towards anarchism and Marxism and a subsequent rejection of Communism. He witnessed the Spanish Civil War firsthand, and he also had a close relationship with the surrealists in France.

It is only in the third chapter, ‘The First Sojourn’ (1951-52), that India is physically present when in 1951 Paz, then 37-years old, was assigned the task of opening a new embassy in New Delhi. It recounts his long sea-journey to India and his experiences and poetic output during that brief period of six months. To some extent, he externalised his inner unhappiness on India during his first trip. India of that time had little to offer him by way of intellectual excitement or fulfilling companionship. Things were in disarray when under Nehru as the new nation-state had just been born a few years ago. In New Delhi, Paz stayed at the Imperial Hotel, which became his residence during his entire stay. He also carried a lot of baggage in terms of Western cultural prejudices towards India. India not only smothered his senses; the grinding poverty and rigid mores of life left him disgusted.

In Chapter Four, ‘Paz and Satish Gujral: In Light of Mexico’ describes the personal friendship between Paz and Satish Gujral, one of India’s leading painters and how Paz shaped his development as an artist by inserting Gujral among the maestros of the Mexican mural movement. In fact, the influence of the Mexican mural movement on modern Indian art through Gujral would not have been possible without Octavio Paz’s decision to send him to Mexico. The meeting with Nehru and Indira Gandhi through Satish’s brother I.K. Gujral also offers interesting information. The following chapter, ‘Coming Home, Going Away’ (1953 -62) traces Paz’s life and creative evolution from the time he left India to the time he was sent to India as Mexico’s ambassador in 1962. This ten-year period between his first sojourn in India in 1952 and his return as the Mexican ambassador in 1962 involved many defining moments in his personal and professional life which shaped his creative evolution as a writer. The extent to which he had already immersed himself in Indian philosophy is evident from the ways he assimilated his experiences and insights of his first stay in the writings of the next decade even when their themes had little to do with India.

‘Making Poetry, Making Love’ (1962 -68) is an account of Paz’s travels through the Indian subcontinent (he was given additional charge of Pakistan, Afghanistan, Nepal and Ceylon), his relationship with Bona Tibertelli with whom he spent an idyllic vacation across the Indian subcontinent, his unhappy marriage with Elena Garro, his meeting and eventual marriage with his second wife, Marie-Jose Tramini, and the poetry that grew out of that amorous experience – all find ample space in this chapter. The way in which their love affair unfolded is wrapped in secrecy. It is also said that he developed some unsavoury practices for a man of his position. Nevertheless, it was the most bountiful period of an unimaginably productive life.

Chapter Seven named, ‘The Poet as Diplomat (962-68), recounts his role as a diplomat and his pioneering bridge-building efforts. His life stands as a shining example of how the advantages of diplomatic life can be used for maximizing literary output. The title of the next chapter ‘Paz’s Indian Friends: Surrounded by Infinity’ is self-explanatory. It recounts Paz’s close personal friendships with major Indian painters, musicians, writers and thinkers. We are given details of the close relationship with Indira Gandhi, and Paz throws interesting light on Indira by contrasting her with Nehru: “Indira was concrete and sober. She never forgot the old maxim that politics was the art of the possible…”  

Among the literary figures, mention is made of Santha Rama Rau, Nirad C. Chaudhuri, Mulk Raj Anand, Raja Rao, Satchidananda H. Vatsyayan, and many others. The story of Paz’s dramatic resignation in October 1968 over his own government’s massacre of students at the Plaza de Tlateloco is explained by the author through studying archival documents. The next chapter ‘Under Western Eyes: Visiting Writers and Artists’ tells the story of famous international writers, musicians and painters who met Paz  in India and forged lifelong bonds and collaborations based on their common love for India.

The final chapter ‘Paz After India’ (1968 -98), traces the continued presence of India-related themes in Paz’s body of work, particularly his prose, ever since his departure from the country. Leaving India was not easy for Paz and Marie-Jose. Over the next three years, he would drift around the world, accepting fellowships, residencies and lecture assignments. Though Indian themes gradually faded out of his poetry, in prose it continued to engage him till his last days, thirty years after leaving India.  Even in old age, Paz continued to maintain epistolary contact with his Indian friends and welcomed distinguished Indian visitors to Mexico with his characteristic Latin American warmth. ‘Cantata’ tells the knotty story of Paz’s legacy in Mexico and how India has periodically remembered him, one as late as February 2023, at a large international conference held in IIC[1], New Delhi, on the cultural links between India and Latin America. There was unanimity in the acknowledgement that the Mexican poet had created a permanent, direct bridge between India and Latin America that no state-led enterprise could have done.

Before concluding, a few words need to be said about the author of this book. An academic and a filmmaker by profession, Indranil Chakravarty’s interest in Hispanic literature and culture comes out clearly through the translations he made of Paz’s poems. His enormous labour to bring out this volume comes out in the manner he reconstructs the inner journey of the poet by delving into multilingual archives, declassified diplomatic files, personal letters, and intimate interviews. The labour that has gone into selecting the innumerable photographs that don almost every page of the book, many borrowed from the website zonaoctaviopaz.com (an ongoing repository of photographic and news material on Paz put together by a group of Mexican scholars) clearly exemplifies the author’s emphasis on visual imagery too. In Acknowledgements, he clearly mentions that he has merely tried to fill up the missing information on the poet’s India-years. He entirely agrees with Ramchandra Guha’s contention that an autobiography or memoir must be understood as a pre-emptive strike against a future biographer. The poet’s memoir of India elides most of the aspects that are interesting to us today.

[1] India International Centre

Somdatta Mandal, critic and translator, is a former Professor of English at Visva-Bharati, Santiniketan, India.

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Categories
Slices from Life

Technology War in the House

By Chetan Datta Poduri

The other day I had a tough time explaining mobile telephony and its advancements to my dad who’s around 85 years old. Both of us are highly educated. Neither of us knew modern technology well. Nevertheless, me being a self-taught-geek-or-engineer-or-technologist-of-sorts keep explaining the advancements in technology at regular intervals to my father.

My father, 85, is still actively practicing in a nearby trust hospital. He retired from government service almost two decades ago. Ever since he has been actively consulting patients in local private hospitals. He always says that keeping oneself active (physically or professionally) is more than sufficient to keep ourselves healthy.

No exercises needed”, he would say whenever someone asked him, and would add, “there isn’t any beach or a lake resort in the arid Hyderabad to sit back and relax. So, the patients give me some avocation to pass my time”.

I must also confess that my father has been using hearing aids in both the ears since he was 50 years old, and amnesia slowly started getting the better of him four years ago…

*

Six years ago, another problem cropped up…

In December 2019, as you all know this planet was plagued by the COVID-19 pandemic. Amidst this hullabaloo, China made a small significant technological advancement – China silently unrolled 5G mobile telephony[1] in Wuhan.

As March 2020 neared, Indian government announced harsh restrictions, prominent amongst them are the lockdowns. To complicate the matters, my dad’s patients desperately needed to consult him for whatever…

… So, literally imprisoned at home my father embarked on video consultations to patients through WhatsApp. That represented the flashpoint between my dad and me.

Dad started complaining that his video conferences were not working properly.

The self-taught engineer in me explained that for proper video streaming and conferencing the mobile handset needs to have certain amount of memory in its RAM and storage all of which must be compatible with the ‘xG’ mobile telephony the government or service provider is offering (where ‘x’ represents a whole number like 2, 3, 4 or 5 and in near future can be 6 also). Like a true technocrat, I explained all the technology I knew with appropriate diagrams and flow-charts.

What’s this RAM and storage?” asked my dad

Well, I think RAM means Random Access Memory…”, I quipped peering through the edge of my glasses.

What’s with the storage?

Well, everything your mobile handset receives, be it SMS or any other notifications or photographs you click with your mobile camera, it needs to keep somewhere. It needs a filing cabinet. That is called storage. If your handset has something called an SD card, it is external storage while every handset is sold initially with some storage called ‘internal storage’…

So … how much area does this storage take

I casually replied, “Usually it is measured in GBs (giga bytes) … Your handset, I guess is some 16 GB or so… Mine’s about 32 GB…

It’s been six years since we have had this discussion. The then government complicated the situation in our house by announcing that in another six months it will roll out 5G services in India to compete with Chinese …

Ok! That’s alright but why are my phone calls not up to the mark. What does it have to do with storage? I understand if it is missing SMS, photos, storing and retrieving videos, etc… But why is the voice of the caller invariably broken or videos not clear?

Well, you might be using a 3G handset. Presently, the service providers are offering 4G+ services. Maybe you need to change your handset

Do I look like a fool? On one hand you are saying my phone is 16 G and on the other hand you are saying that government is offering only 4G services. Are you trying to ridicule me?

Dumbstruck I tried to convince my dad. “Daddy, telephony G is different from storage GB … G of telephony means Generation and GB is giga bytes… 4G is different from 16 GB”.

I know… I know… If government is offering only 4G and I have a 16 G handset, and there are two SIM cards in my handset 4G multiplied 4G is 16 G… then why is my handset not working properly?”, dad said angrily.

As an adolescent, I always felt that my father was very poor in mathematics and that’s perhaps why he asked me to opt for Biology stream in college. Had I known then that he knew how to square 4, I would’ve opted for mathematics stream giving many-a-CEOs a good run for their money…

No!” I yelled, “the G in xG is different from GB

Now… Now… Now… My hearing aids are working properly… no need to shout… unnecessarily you’ll be disturbing the neighbours… Tell me, if my handset is 16 G why is it not working in 4G technology?

I tried to pacify myself, “guess he has a hearing problem with letter ‘B’…

This G is not the same as that GB… Both are different…,” I said at the top of my voice

Ok… But how to solve the problem?

Change your handset to something that can support 4G services…

But it is lockdown now… So… what’s the alternative?

The only alternative is to wait till they relax the lockdown and buy a new one until then endure the faulty video and audio calls… No other way out…

*

Twenty years ago, in 2002, I bought my first mobile handset – a Nokia 3100 for about Rs3000. I was in Shimla, Himachal Pradesh then. There was a delayed roll-out of mobile telephony in North-western India and Kashmir regions of India for obvious reasons of them being very next to enemy nations, China and Pakistan. It was 2G technology then. Subsequently, a number of cheap Chinese, Taiwanese, Vietnamese and Korean mobile handsets invaded India.

Back in 1991 CE, when India liberalised its economy, India was invaded by a number of international products in all spheres of life. Many Chinese and other Asian national companies also released their wares. This gave the average Indian at least four options.

The first option of buying highly priced superior quality original products from the Western Countries. The second option is that of the cheap lookalikes mostly from oriental countries like China, Taiwan, Vietnam and Korea. These were commonly referred to as duplicates. A third reasonable and genuine option was also offered by the liberalised Indian market – the Japanese products. These Japanese products, particularly the watches and calculators, were diametrically different from either the Western or the Oriental country products. They were priced somewhere in between and offered technology products with graceful designs. No matter what happens, these Japanese goods exceed your expectations. The fourth option was the local Indian products. These were rather crude in their design, usually low in quality and may or may not work testing your luck.

Chinese products, the duplicates, looked more American than the American products themselves but with Mandarin notations. From a distance it is difficult to say which is which. The most popular example in this direction was the copy of popular Batteries. Street vendors used to dispense American lookalike batteries for Rs5 while the original western would cost Rs95. Among the Indian products that stood the test of time were mostly food and dairy items and some watches/clocks.

This period of 90s in India paralleled the European Union’s efforts to revive the defunct industries that were bombed out in World War II. Also, around this time domestic airlines pampered the passengers by giving cheap watches as gifts and souvenirs. Net result: both my father and me developed a passion for collecting watches. My father’s patients would gift him cheap Chinese or so-called duplicates of the popular European watches. While he still collects these cheap watches, I, in due course, fizzled out. Of course, as of today, the pace at which the companies release newer designs outran our passion.

Mobile handsets, particularly the cheap ones that flooded the Indian market, fuelled our passion to collect handsets. So, now both of us have an additional avocation of changing mobile handsets as frequently as possible. Since in 2002 I was in Shimla and my dad was in Hyderabad, it became an unwritten rule between both of us that we appear with a different mobile handset every time we met. This passion continued for about a decade till 2012. By this time, I covered two cities – Shimla and Guwahati in Northeastern state of Assam. My father having retired from active government service lived (and continues to live in, touch wood) in Hyderabad which is in the south Indian state of Telangana.

A neighbourhood mobile vendor used to supply my father with cheap mobile handsets. For some unknown reason he used to call my father ‘Uncle’ and me as ‘Sir’. So, my mother and me used to pull my dad’s legs by calling the mobile vendor as his nephew.

As per our passion, we regularly changed our mobile phones. This continued till sometime… literally till 2018… when the 4G services were launched. Around this time the mobile ‘nephew’ of my father stopped supplying newer versions of handsets to my father.

But when he supplied mobile handsets to my father, he also used to do an additional service to my father: every time my father changed his handset, the mobile ‘nephew’ would somehow do a data transfer from the older handset to the new one. This I call an additional service because my father, as I mentioned earlier, uses hearing aids. So, the mobile handset must also be connected to the hearing aid through Bluetooth or other reliable technology. This is followed by a calibration of the hearing aid with the audiologist. All this took at least 2 – 3 days and multiple visits to both the mobile vendor and the audiologist. The mobile ‘nephew’ was very enthusiastic and never complained about any inconvenience. Other mobile shop owners would bluntly ask my father to get the calibration done elsewhere or with the service centre present at the other end of the city.

In one of the exchanges of mobiles, the data could not be properly transferred.

*

In June 2020, I guess, the government relaxed the lockdowns for the first time. Promptly, my father headed to a neighbourhood mobile phone shop and bought a 4G handset as per my recommendation. To my surprise, my father did not go to his mobile ‘nephew’. He went to a high-end mobile shop. My father this time bought an advanced model of a popular company’s handset.

After a day or two, and more video conferences later, my father expressed happiness and thanked me saying that for the first time in his life I gave a correct advice.

But now he needed something from the earlier unfinished data transfer. He wanted the data in the older mobile handset into the new handset. I took both the handsets to the new vendor and requested him to do the transfer. He gave a polished glib talk giving me the impression that the earlier handset is a cheap model from which it is better not to transfer the data. Crestfallen, I dragged myself to my-father’s-mobile-nephew and asked him to do the needful. The nephew told me that he failed to get permission for 4G and 5G so he’s at a loss as to help me.

…that”, the nephew told me then, “is also the reason why your father no longer procures his mobiles from me”.

*

Two years of COVID restrictions rolled on somehow. For more than a year and a half every Indian was literally imprisoned in their respective homes due to the on-going pandemic.

The technology argument resurfaced between me and my father once again.

Dad said, “…again the problem of poor-quality video and audio…

Ah! Our service provider has now upgraded to 5G+ …Your handset is 4G… Change your handset…

Hmm… you mean there’s no problem with the handset?

Yeah! There’s no problem with the handset. It is just outdated. It is no longer compatible with the existing technology“, I quipped.

What do you mean?

I played the cards differently this time.

We are three people in this house now. How comfortable will it be if suddenly there are 15 people in this house now?

If you talk like that, a greater number of people can be made to adjust in the house…

But what if everyday 15 people keep coming into the house without vacating?

Ah! Then that will be a problem…

Ditto for your handset… It is receiving more information from the network than it can handle…

The Apps are also freezing occasionally…

Same logic… they are receiving more information and upgrading themselves to the new technology… time to change your handset…

How much will a basic handset that works will cost me?

The one that is compatible will cost you around Rs15,000. The one that is also compatible with your hearing aids will be at the least Rs 20,000.

Well, since my childhood, I always kept myself updated on the prices of the latest in market whether I need those items or not. Wishful thinking, I guess.

If this is the case then, every year or two even if there is no malfunction, I am forced to change my handset. This is very bad…

That’s the flip side of the technological advancement… Whether you like it or not… Whether there’s a malfunction or not, we are forced to change our products leading to huge amounts of pollution…

Very bad state of affairs. Think about the laptops then. Unnecessarily we are shelling out truckloads of money just to keep us abreast of the technology…

Very bad state of affairs… the technology developers think everybody is a billionaire and everybody’s a computer geek…

*

Thanks to our passions, every year, me and my dad each spend at least Rs8000 just for the batteries so that our watches are in working condition. The other day, I took an Indian watch of mine for servicing which I bought in 2001 with the first salary I received after my PhD. I bought it for Rs400 then.

The servicing personnel cooed, “Is this watch still working?

Nostalgically, I asked, “What’s the price of this model now?

This model is no longer produced Sir…

If this episode makes me misty-eyed, my Japanese watch always gives me goosepimples.

In 2010, I found a display board in a watch shop in the Fancy Bazaar of Guwahati that read, “Japanese – EcoFriendly watches”. I walked into the shop and bought the watch for about two thousand bucks. The manual said, “10-year Battery Life”. Believe it or not, it lasted 15 years and this is the only watch which did not give me an opportunity to change its battery.

Good and Honest things in life must be appreciated at the first opportunity.

[1] Telephony is the technology involving telephones for communication (audio or video), and data exchange between distant parties

Categories
Essay

Nobody Cries at Goodbyes Anymore

By Charudutta Panigrahi

From Public Domain

We are the most connected generation in human history. Is this why does leaving feel so utterly weightless?

There was a ritual. I still remember it distinctly. You probably remember it, or your parents do. The last morning of a visit — to a grandparent’s house, a village cousin’s home, an uncle’s rambling bungalow where the ceiling fans whirred through long afternoons — had a particular texture. Trunks or suitcases were latched. Strolleys hadn’t arrived yet or were on their early novelty days. Bags were piled by the door. And then, invariably, someone wept.

Not a little polite sniffle. Real tears. The kind that came from a grandmother pressing your face into her sari one more time, or an aunt who had spent a week feeding you as though you might never eat again, standing at the gate long after the rickshaw (autorickshaws were not common) or the personal car (Ambassador or Fiat[1] depending on the size of the family mostly) had turned the corner. You waved until you could no longer see her. She stood there until she could no longer see you. That was the goodbye.

Try to find that scene today. Go ahead. You won’t.

Today, the goodbye is punctuated not by tears but by the brisk choreography of the in numerous selfies.

Phones are raised, filters applied in real time, expressions arranged for maximum glow. The image is uploaded before the car has reversed out of the driveway. The caption reads: Such a beautiful time with family. So blessed. Heart emoji. Heart emoji. Heart emoji and a few ummahs thrown in. Thirty-seven likes in the first eight minutes. Nobody cried. Nobody needed to. You’re already on a group chat together.

The old goodbye made sense in its economic context. Distance, in those decades, was not merely geographical — it was temporal. A cousin who lived two states away or a city even in the same state was, in practical terms, a person you saw once a year, twice if there was a wedding or a funeral nudging the universe into action. Letters arrived weeks after they were written, sometimes smelling faintly of the sender’s home. Trunk calls were events, scheduled and anxious and too expensive to linger over. When you left, you genuinely did not know when you would next sit in the same room.

So the tears made sense. They were a rational response to real absence. Grief, after all, is the tax we pay on love, and those goodbyes had genuine grief in them — not theatrical, not performed, not calibrated for an audience. Just the honest acknowledgement that a period of closeness was ending, and the ending mattered.

WhatsApp changed the mathematics of absence. So did video calls, Instagram, the entire chirping infrastructure of perpetual connectivity. Your cousin in Rayagada is now a voice note away. Your village relatives appear on your screen every Diwali whether you want them to or not. The emotional logic of the old goodbye has been quietly dismantled, brick by brick, by the algorithm’s promise that no one ever really has to leave.

But here is the uncomfortable question: has connection replaced closeness, or merely simulated it? The notifications keep flowing, but something in the texture of relationships has changed. We know more about each other’s lives — the holidays, the promotions, the new kitchen tiles — and feel, perhaps, less. The mystery that once made a reunion electric has been replaced by the tepid familiarity of a continuous feed. When you already know what someone had for breakfast, the surprise of seeing them in person is somewhat diminished.

And then there is the paradox of the modern public display of affection. We live in the golden age of the PDA. Couples announce their anniversaries with slide shows. Families post coordinated outfits for festivals. Friendships are commemorated with “appreciation posts” of baroque emotional intensity. The declarations have never been louder or more frequent. The relationships, statistically, have never been more fragile.

Divorce rates climb. Friendships dissolve over a single inflammatory tweet. Families splinter over WhatsApp forwards. The online performance of devotion seems almost inversely proportional to its durability offline. We have, it seems, confused documentation with feeling, reach with depth, and visibility with love.

There is something almost poignant about this — people posting tribute reels for relationships that are already, privately, ending. The Instagram caption lags behind the reality by about three months. The photograph preserves the illusion the way formaldehyde preserves a specimen: perfectly, and without life.

The old woman weeping at the gate was performing nothing. There was no camera to catch the angle of her grief, no audience to validate it, no metric by which to measure its impact. It existed purely because it was true. That is what made it unbearable and unforgettable in equal measure.

This is not, to be fair, entirely a story of decline. Connectivity has genuine gifts. The grandmother who once waited three weeks for a postcard now receives a video of her grandchild’s first steps within minutes. The cousin separated by continents is present — imperfectly, through a pixelated screen, but present — at the birthday party. Something real is preserved by these tools, even if something else is lost.

And it would be sentimental to pretend that all those old tears were purely authentic. Families are complicated. Some of those goodbyes mixed genuine love with relief. Some of the weeping aunts were also, frankly, exhausting. Nostalgia has a well-known tendency to airbrush the difficult parts.

But what does seem genuinely lost is the cultural permission to let a goodbye mean something. To stand at a gate and feel the weight of separation without reaching for a phone. To let the absence be real, just for a moment, before the notifications begin. The old goodbye taught us that love has a physical grammar — it lives in proximity, in the particular smell of someone’s kitchen, in the specific quality of their silence at the dinner table.

The old goodbye taught us that love has a physical grammar. These things do not transmit over Wi-Fi.

Perhaps the most honest thing we can say is this: we have traded depth for frequency, and we are not entirely sure we got the better deal. The feed is always full. The gate is always empty. And somewhere between the two, a particular kind of tenderness — unrehearsed, unselfconscious, and completely without likes — has quietly slipped away.

No one posted about it. No one noticed it go. Gradual but sudden demise.

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[1] Popular brands of cars in India in the late 1900s and early 2000s

Charudutta Panigrahi is an author. He can be reached at charudutta403@gmail.com.

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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL

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

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Categories
Musings

Conditional Comfort

By Anupriya Pandey

Before anyone can enter my building, I have to approve them. The request arrives on my phone through an app. Name. Photograph. Purpose of visit.

It is strange to have this much authority over a door I do not own.

The security guard knows my face now. By the time the office cab turns toward the entrance, my expression has already arranged itself. Chin level. Eyes steady. Mouth resting in that neutral line that suggests I am expected somewhere. I have learned the angle that prevents questions, the slight narrowing of the eyes that reads as purpose instead of uncertainty.

The guard notices before I stop. His back straightens. The chair shifts behind him. For a second we look at each other through glass and distance. Then the small salute. A nod.

I return it without smiling too much.

It gives me an unreasonable amount of happiness. For those few seconds, I feel official. Important. As though I sign documents that matter.

The gate opens without delay.

Bougainvillea spill over the compound wall in disciplined pink. The buildings are painted a respectable beige, the kind that promises longevity. Children cycle in slow circles in the evening. There is a fountain that works on weekends.

I live here.

On paper, it sounds like arrival.

The apartment is on the thirteenth floor. Rented. I correct myself even in my head, as if the walls might overhear arrogance and respond by peeling faster.

My job is stable. The salary comes on time. Most of it leaves on time too. Rent. Loan. Groceries. Wi Fi. Electricity. The arithmetic of adulthood. There is no emergency fund. There is, instead, faith in continuity.

Nothing dramatic must happen.

Before I open my banking app to check the balance, I make a guess. I calculate what should be there. I add a little extra, just in case the universe appreciates optimism. For half a second, before the real number appears, I inhabit that slightly larger life. 

My phone buzzes before my eyes are fully open. Emails. Calendars. Deadlines. Proof that I am employable, that I am responsible, that I am, by most standards, doing well.

Doing well is a cage with good lighting.

The fridge is full in a quiet way. Vegetables in transparent boxes. Protein measured. I hit my daily intake. I hydrate. I function. There is a bed that does not sink in the middle.

Doing well is not the same as being free, but it photographs better.

Some days, I am careless. If the milk smells slightly wrong, I throw it away without boiling it into submission. If the coriander wilts, I don’t resurrect it in water. I have, on occasions, ordered cute ceramic coasters because they made the table look like someone more relaxed lives here. When things arrive at this house, I check my account immediately.

In the evenings, when the light falls softly against the balcony grill, I look at the corners of the house and imagine painting them a color that would surprise someone. A blue that does not apologize. A yellow that refuses subtlety. Instead, I search for renter friendly tape. I press frames against the wall gently, as if the plaster is a sleeping animal I must not wake.

There are rules to inhabiting what is not yours.

I was born into caution, into a home where nothing was extravagant, but everything was accounted for. The lights stayed on because someone calculated and paid for the electricity> Dreams were allowed, but only the practical ones. It had to be something with benefits.

I learned early that comfort is rented. That it can be revoked.

Even here, in a gated society with biometric entry and a clubhouse I have never used, I remove my shoes carefully. I wipe the kitchen counter twice. I do not drill without permission. The idea of permanence feels like an overstep.

Sometimes, at night, I stand at the window and look at the other towers — so many lit rectangles, so many people paying on the first. The sameness is almost tender.

I think about the education loan tenure the way some people think about weather forecasts. Eight years if nothing goes wrong. Fewer, if I am stricter with myself. More, if life decides to experiment.

I lower my voice when discussing money, as if the currency might overhear and leave.

I was raised to believe in floors, not wings.

At work, someone talks about buying land on the outskirts of the city. Another mentions investing in something volatile and exciting. I nod. I calculate my remaining EMI[1]. I imagine the first of next month waiting patiently, already hungry.

In the apartment, I light a candle — lavender and patchouli, balance it in a jar. The flame makes the beige walls look intentional. I curate softness because chaos would be irresponsible. I call exhaustion discipline.

The melatonin waits on the nightstand, a small excuse to stop thinking about the math, about parents who age in percentages, about the way one emergency could rearrange everything.

I take it.

In the dark, I do not think about failure. I have met failure. We are acquainted. Failure is loud. It has witnesses. What unsettles me is the possibility of sliding backward quietly. Of losing the salute at the gate, the lift.

I stand in a house that is not mine, eating measured protein, watering plants I cannot root into the ground.

Still, there is a quiet rage — a grief for the woman I could have been if survival had not been my full-time job.

Someone has been living my life overnight and leaving me with the bill — not a crushing debt, just the lifelong payment plan of being almost comfortable.

The gate will open for me tomorrow.

The rent will leave on the first.

The loan will leave on the first.

The job will still be there.

I sign the receipt. Not because I want to, but because I don’t want to know what happens when you do not pay.

[1] Equated Monthly Installment

Anupriya Pandey is a writer from India. Her work wanders between tragedy and comedy, with a voice that is equal parts self-deprecating and sincere. Her writing has been previously published in Belladonna Comedy, Little Old Lady Magazine, 5 on the Fifth, and more.

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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL

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

Click here to access Monalisa No Longer Smiles on Kindle Amazon International