Categories
Editorial

April Showers

Whan that Aprill with his shoures soote
The droghte of March hath perced to the roote,
….
Thanne longen folk to goon on pilgrimages.

— Prologue, The Canterbury Tales, Geoffrey Chaucer (1342-1400)

Centuries ago, April was associated with spring induced travel… just as pilgrims set out on a journey in Chaucer’s Canterbury Tales. Some of the journeys, like to Mecca, become a part of religious lore. And some just add to the joie de vivre of festivities during different festivals that punctuate much of Asia during this time — Pohela Boisakh (Bengali), Songkran (Thai), Navavarsha (Nepali), Ugadi (Indian), Vaisakhi (Indian), Aluth Avurudda (Sri Lankan) and many more.

A hundred years ago, in April 1924, Tagore had also set out to journey across the oceans to China — a trip which, perhaps, led to the setting up of Cheena Bhavan in Vishwa Bharati. Recently, Professor Uma Dasgupta in a presentation stated that Tagore’s Nobel prize winning Gitanjali, and also a collection called The Crescent Moon (1913), had been translated to Chinese in 1923 itself… He was renowned within China even before he ventured there. His work had been critically acclaimed in literary journals within the country. That arts connect in an attempt to override divides drawn by politics is well embodied in Tagore’s work as an NGO and as a writer. He drew from all cultures, Western and Eastern, to try and get the best together to serve humankind, closing gaps borne of human constructs. This spirit throbbed in his work and his words. Both towered beyond politics or any divisive constructs and wept with the pain of human suffering.

This issue features translations of Tagore’s writings from his childhood — both done by professor Somdatta Mandal — his first trip with his father to the Himalayas and his first experience of snow in Brighton. We have a transcreation of some of his lyrics by Ratnottama Sengupta. The translation of his birthday poem to himself — Pochishe Boisakh (his date of birth in the Bengali calendar) along with more renditions in English of Korean poetry by Ihlwha Choi and Manzur Bismil’s powerful poetry from Balochi by Fazal Baloch, add richness to our oeuvre. Bismil’s poetry is an ode to the people — a paean to their struggle. It would seem from all the translations that if poets and writers had their way, the world would be filled with love and kindness.

Yet, the world still thunders with wars, with divides — perhaps, there will come a time when soldiers will down their weapons and embrace with love for, they do not fight for themselves but for causes borne of artificial human divides. It is difficult to greet people on any festival or new year, knowing there are parts  of the world where people cannot celebrate for they have no food, no water, no electricity, no homes and no lives… for many have died for a cause that has been created not by them as individuals but by those who are guided solely by their hankering for power and money, which are again human constructs. Beyond these constructs there is a reality that grows out of acceptance and love, the power that creates humanity, the Earth and the skies…

Exploring the world beyond these constructs are poems by Scott Thomas Outlar, Nusrat Jahan Esa and Shamik Banerjee, who spins out an aubade to Kanchenjunga extolling the magnificence of a construct that is beyond the human domain.  Michael Burch brings in the theme of evolution and adaptation — the survival of the fittest. We have colours of life woven into our issue with poetry from Ryan Quinn Flangan, Kirpal Singh, George Freek, Stuart McFarlane, Lisa Sultani, Jenny Middleton, Phil Wood, Kumar Bhatt, Snigdha Agrawal and more. Rhys Hughes adds a zest of humour as he continues to explore signs and names with poetry and, in his column, he has written to extoll the virtues of a writing desk!

Humour is brought into non-fiction by Devraj Singh Kalsi’s narrative about being haunted by an ancient British ghost in Kolkata! Suzanne Kamata adds to the lightness while dwelling on modelling for photographs in the Japanese way. Ravi Shankar plunges into the history of photography while musing on black and white photographs from the past.

Tagore again seeps into non-fiction with Professor Fakrul Alam and Asad Latif telling us what the visionary means to the Bengali psyche. Starting with precursors of Tagore, like Michael Madhusudan Dutt, and post-him, Sarojini Naidu, Mandal has shared an essay on Bengaliness in contemporary poetry written by those born to the culture. Jared Carter has given discussed ‘the lyric temper’ in poetry — a wonderful empathetic recap of what it takes to write poetry. Exploring perspectives of multiple greats, like Yeats, Keats, George Santyana, Fitzgerald, Carter states, “Genuine lyricism comes only after the self has been quieted.”

Sengupta has conversed with a dance choreographer, Sudershan Chakravorty, who has been composing to create an awareness about the dilemmas faced by migrants. An autobiographical narrative in Hindustani from Ilma Khan, translated by Janees, shows the resilience of the human spirit against oppressive social norms. Our fiction has stories from Lakshmi Kannan and Shevlin Sebastian urging us to take a relook at social norms that install biases and hatred, while Paul Mirabile journeys into the realm of fantasy with his strange story about a boy obsessed with pyromania.

We carry excerpts from journalistic books by Jessica Muddit, Once Around the Sun: From Cambodia to Tibet, and by Bhaskar Parichha, Biju Patnaik: The Rainmaker of Opposition Politics.  Parichha has also reviewed for us an interesting book by Akshaya Bahibala, called Bhang Journeys: Stories, Histories, Trips and Travels. Basudhara Roy has explored migrant poetry in Out of Sri Lanka: Tamil, Sinhala and English Poetry from Sri Lanka and its Diasporas, edited by Vidyan Ravinthiran, Seni Seneviratne, Shash Trevett. Meenakshi Malhotra has discussed the volume brought out by Radha Chakravarty on the legendary Mahasweta Devi — Mahasweta Devi: Writer, Activist, Visionary. Meenakshi concludes her review contending:

“It is an ironical reflection on our times that a prolific and much awarded Indian writer– perhaps deserving of the Nobel prize — should be excised from the university syllabus of a central university. This move has, perhaps paradoxically, elicited even more interest in Mahasweta Devi’s work and has also consolidated her reputation as a mascot, a symbol of resistance to state violence. A timely intervention, this volume proves yet again that a great writer, in responding to local, regional, environmental ethical concerns sensitively, transcends his/her immediate context to acquire global and universal significance.”

There is more content than I mention here. Do pause by our current issue to take a look.

I would hugely like to thank the Borderless team for their unceasing support, and especially Sohana Manzoor, also for her fantastic art. Heartfelt thanks to all our wonderful writers and our readers. We exist because you all are — ubuntu.

Hope you have a wonderful month. Here’s wishing you all wonderful new years and festivals in March-April — Easter, Eid and the new years that stretch across Asian cultures.

Looking forward and hoping for peace and goodwill.

Mitali Chakravarty

borderlessjournal.com

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Click here to access the content page for the April 2024 Issue.

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Categories
Review

Mahasweta Devi: Writer, Activist, Visionary

Book Review by Meenakshi Malhotra

Title: Mahasweta Devi: Writer, Activist, Visionary

Editor: Radha Chakravarty

Publisher: Routledge

Mahashweta Devi (1916-2016) was a renowned and much awarded writer-activist-translator who was reputed for her close observation and documentation of tribal life and its marginalisation and willed forgetting by dominant power systems. Among the many awards received by her were the Padma Vibhushan, the Ramon Magsaysay, the Jnanpith and the Sahitya Akademi Award. The stated aim of the present volume — in keeping with the overall objectives of the Writer in Context Series — is to present a more rounded, multidimensional image of Mahasweta Devi. This has been admirably accomplished by Prof Radha Chakravarty who is an eminent translator and academic herself.

In the ‘Introduction’, she unpacks the partial truths that underlie the stereotypical image of Mahasweta Devi as an activist. Highlighting the fact that Mahashweta’s representations of different forms of mar­ginality bring together “the aesthetic and the political in ways that demand a more nuanced reading”, she reinforces the need to read Devi’s oeuvre as literature, and not only as “forms of social documentation or ‘wit­nessing’”. She interrogates the stereotype of the activist-writer and opens up the possibility of re-reading Mahasweta Devi’s life and work in “newer, more unsettling ways”. Further, Chakravarty highlights how her (Devi’s) creative writings in particular emerge as “ambivalent texts, simultane­ously imbued with radical potential and a continued reliance on traditional forms of signification”.

Mahasweta Devi’s writings often demonstrate a tenuous divide between fiction and non-fiction. As a matter of fact, she emphasises on “the historical basis for her creative writings”, which is evident in many of her novels like Mother of 1084 (Hazaar Churashir Maa, 1974), and stories like ‘Draupadi’ and many others, which are based on the Naxalite movement.  Simultaneously however, her literary works display a measure of social realism which, Chakravarty contends, is “offset by a visionary quality that enables the imagining of transformative possibilities.” The contents of this volume testify to the varied, diverse and  sometimes “contradictory dimensions of her multifaceted genius”.

The book under consideration aims to set the record straight for readers outside Bengal whose views are based on the “tiny fraction of her Mahashweta Devi’s work available in English translation”. She was an extraordinarily prolific and versatile writer who wrote in multiple genres, including fiction, biography, drama, children’s literature, memoirs, travel writing, and literary criticism. She also occasionally translated her own work into English.

Chakravarty’s introduction and compilations in this volume foregrounds the aspect  of Mahashweta’s political activism and how her writing itself  becomes a form of resistance. Her early  induction into Marxism was also partially attributable to her family background. Her family included Ritwik Ghatak (her father’s brother was a famed film maker) on her father’s side and on her mother’s, Sankha Choudhuri and Sachin Choudhuri, one a well-known sculptor and the other, the founder/editor of India’s foremost social science journal, Economic and Political Weekly, respectively.

Her early contact with Tagore and education at Santiniketan sensitised her to values of “inclusiveness, self-reliance, freedom of thought and expression, social responsibility, and environmental issues”. There, she also imbibed some of the spirit of the freedom struggle. Through her marriage to Bijon Bhattacharya, she grew familiar with IPTA[1] and the left ideologies. Later, she was associated with different radical movements in Bengal, Manipur, Jharkhand, Bihar, and Rajasthan, which find expression in many of her writings (Mother of 1084, ‘Draupadi’).

Her political commitment to these movements is evident in her use of language.  Local vocabularies become central to the style and subject of Mahasweta’s writings. She wrote in 1983: “Since I remain immersed in indigenous myths, oral legends, local beliefs and religious convictions, I find purely indigenous words very potent and expressive.”

She  was critical of writers in the Bangla literary establishment whose experiments with modernist aesthetics led to disengagement with the socio-political context. All the same, her writings evince special “linguistic, textual, and aesthetic strategies that can be compared to the prac­tices of other writers who were experimenting with new approaches”, using non-linear time. Oral traditions fascinated her and she worked closely with Prof G.N.Devy in her later years, to campaign for the recognition of tribal languages.

She also  translated and edited volumes on Indian folklore. In her own writings, she includes elements from the oral traditions, as in the snatches of local lore in Jhansir Rani (The Queen of Jhansi) or the lines from an untranslated Santhal song in ‘Draupadi’. As Chakravarty points out, “Heteroglossia, the use of language as an indicator of social hierarchies in multivocal, polyphonic texts, functions as a potent literary feature in her writings.” Alongside, many of her texts incorporate multilingual elements, as if to indicate the heterogeneities in South Asian societies and cultures.

The book is an comprehensive introduction to and reappraisal of Mahasweta Devi’s life and work. It is imaginatively conceptualised and organised into different sections, each highlighting diverse aspects of her work and the criticism thereon. Section 1 of the book called ‘Spectrum: The Writer’s Oeuvre’, offers the reader in English an overview of the full range of her oeuvre through brief samples of her literary writings across diverse genres to highlight her versatility. These include Jhansir Rani (1956), a fiction­alised biography of Rani Lakshmibai, Queen of Jhansi, which amalgamates historical sources, folklore, and creative characterisation, to show up the contradictions in different ver­sions of the Rani’s life and Hajar Churashir Ma (The Mother of 1084), her powerful novel about the political awakening of a mother after her son is killed by the police during the Naxalite movement of the 1970s, altered the trajectory of the Bengali novel. The extract from the final pages captures, in a style resembling stream-of-consciousness, the dramatic political power struggles in the outer world and the inner drama of the mother’s psyche.

The short story ‘Giribala’ narrates the plight of a girl married off at 14 to a man who sells their own daughters into the flesh trade to pay for the construction of his dream house. The play Bayen uses modern experimental techniques to present the story of a woman from the caste of Doms (cre­mation attendants), who becomes the victim of collective superstition and scapegoating and yet, in a final act of heroic self-sacrifice, saves the very community that has ostracised her. In a complete change of tone and style,’Nyadosh the Incredible Cow’, a delightful piece of writing for children, offers a witty anecdotal account of the devastating exploits of a cow in the author’s home. The extract from Tarasankar Bandyopadhyay, Mahasweta Devi’s English monograph on the iconic Bengali writer, reveals her incisive­ness as a literary historian and critic and also provides a window to her own literary values.

As Chakravarty clarifies, given the vast body of critical readings on Mahasweta’s writings, a comprehensive compilation is beyond the scope of this book. Instead, the selected essays in Section 2 (‘Kaleidoscope: Critical Reception’) offer the reader (in translation) a sense of the paradigm shifts that mark Devi’s critical recep­tion in Bengal, the rest of India, and in the international domain. Ten­sions, debates, and contradictions are highlighted, and overview of her critical reception over four decades –1957 to 1997 in Bengal is discussed by Arup Kumar Das. An essay by Dipendu Chakrabarti analyses the debates and contro­versies around her work. Dilip K. Basu’s account of Hajar Churashir Ma views itas a pathbreaking text that transformed the course of the Bengali novel in the 1970s.

The essays in English by other Indian critics include Sujit Mukherjee’s classic piece on Mahasweta and Spivak, Jaidev’s account of national alle­gory in Douloti, Arunabh Konwar’s comparative analysis of the creative use of fictionalised biography by Mahasweta and Indira Goswami, Shreya Chakravorty’s study of the politics of translation in the work of Spivak and Samik Bandyopadhyay, Anjum Katyal’s account of Mahasweta as a drama­tist, and Benil Biswas’ reading of the transmutations of Mahasweta’s texts via stage and screen adaptations.

International contributions include an important new essay on Pterodactyl by Gayatri Chakravorty Spivak, who interprets the rhetorical pointers in the text to speak of it as an activist mediation for the reader to learn about earn­ing the right to intervene. Shreerekha Subramanian’s essay offers a compara­tive study of the discourse on motherhood in novels by three women writers across different languages, locations, and literary traditions: Mahasweta Devi, Toni Morrison, and Amrita Pritam.

Section 3 (‘Ablaze With Rage: The Writer as Activist’) includes some of Mahasweta’s activist writings, such as ‘Tribal Language and Literature: The Need for Recognition’, a passionate demand for the inclusion of tribal languages in official discourse; ‘Palamau is a Mirror of India’, where she critiques what she perceives the failures of the state to address the plight of the oppressed people in post-Independence India; and ‘Eucalyptus: Why?’, a scathing critique of the nexus between local powers and global market forces that have led to the replacement of natural forests in Bengal with eucalyptus plantations that have destroyed the local ecology that sustained human and animal life there. Alongside, in ‘The Adivasi Mahasweta’, Ganesh N. Devy reminiscences about his first encounter with Mahasweta Devi and their subsequent collaborations in activist campaigns and projects. ‘Haunted Landscapes: Mahasweta Devi and the Anthropocene’, by Mary Louisa Cappelli, connects Mahasweta’s activist writings and fiction on the subject of the Anthropocene to indicate the need to take a composite view of her writing and activism as twin manifestations of the same vision.

Section 4, ‘Personal Glimpses: A Life in Words’, includes extracts from Mahasweta’s memoir Our Santiniketan (2022), along with interviews (with Naveen Kishore and Radha Chakravarty) and reminiscences by her family members (Nabarun Bhattacharya, Soma Mukhopadhyay, Sari Lahiri, Ina Puri), friends (writers ‘Anand’ and Anita Agnihotri), and associates (Ranjit Kumar Das ‘Lodha’, Dakxin Bajrange), which highlight different facets of Mahasweta’s life and personality, bringing to life the woman behind the public image.

The book offers a comprehensive overview of Mahashweta Devi’s writing and will be of immense use to students, researchers and to general readers. As Chakravarty reiterates , “New trends in Mahasweta studies continue to evolve, including emphasis on her environmental concerns, ethics, planetarity and the Anthropocene, intersectionality, the use of incommensurate realities and registers of writ­ing, comparative readings, and an emerging focus on her life”.

This is an ambitious attempt to give us an idea of the immense range of her work. While a full biog­raphy and a full bibliography of Mahasweta’s oeuvre is yet to be published, (encompassing the entire corpus of her work, including letters and other unpublished material) this volume is a vital step in that direction. In her excellent Introduction, Chakravarty charts the long-term impact of Devi’s work which continues to resonate in contemporary forms of activism and theatre. Through the actions of the many groups of people she inspired – the women of Manipur whose public protest imitated her fiction, to the per­formances of the Budhan theatre, and the rise to fame of the Dalit Bengali writer, Manoranjan Byapari— “Mahasweta’s impact and influence can be felt in many ways. She survives through the people she struggled to support all her life,”

It is an ironical reflection on our times that a prolific and much awarded Indian writer-perhaps deserving of the Nobel prize, should be excised from the university syllabus of a central university. This move has, perhaps paradoxically, elicited even more interest in Mahasweta Devi’s work and has also consolidated her reputation as a mascot, a symbol of resistance to state violence. A timely intervention, this volume proves yet again that a great writer, in responding to local , regional, environmental ethical concerns sensitively,  transcends his/her immediate context to acquire global and universal significance.    

[1] Indian People’s Theatre Association founded in 1943

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

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Categories
Poetry

Poetry by Saranyan BV

Standing in the Expanse Under the Neem Tree Cluster

I wait with a bundle of tinder logs rolled in a hessian sack.
It’s raining, the air humid, the dust in the air settled.
I wait for the pilgrims to pass, the coast town is overfilled.
I wait for today’s angels to avail my service,
Angels who arrive with spices and groceries,
They never bring the firewood. I cook their food with love.

I stand waiting at the crossroad with a jerrycan of petrol,
The fuel’s brown looking like gold, no sediments in there,
No decisions to be made by the private car users,
Except to notice the quality of my fuel,
And ask me if I could take over the wheels.
I drive with love. Whatever I do, I do with love.

All this waiting is about being and the essence of being
And finding means to make ends meet;
When the need stops, you would no longer find me
Standing in the expanse under the neem tree cluster;
The hessian sack or the jerrycan would continue
In the hands of another good person, waiting to learn.

Saranyan BV is poet and short-story writer, now based out of Bangalore. He came into the realm of literature by mistake, but he loves being there. His works have been published in many Indian and Asian journals. He loves the works of Raymond Carver.

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Categories
Poetry

Poetry by Saranyan BV

Not Knowing What to do with What is Left


I sat in the railway station leaning on a chair.
The evening was pleasant with orange-violet cotton clouds.
The chairs were meant for the passengers waiting for the 5.45 pm shuttle.
The passengers carried veggies and sweetmeats in yellow bags to take home.

Most of the passengers were old and capable of coughing the phlegm of life.
One or two well-to-do walked up the refreshment stall and slurped the hot brew.
I never went to that side because it reeked of sour milk.
Aroma of guavas rented the air where I was seated. It is the season, though late.

The bill advertising the tabloid press said,
‘An engineer from the public works department was found dead in the reservoir.’
I have seen only fishes in those turbid waters, big and small ones snapping their tails.
Sometimes pachyderms appeared from the thick groove on the banks for a drink.

Doubts were raised if the engineer committed suicide, or was it a murder?
A crow wearing a grey collar flew under the roof. It pecked at crumbs fallen off
The potato wafers people bought, ate from polythene bags to kill hunger
While the wait pounded blue vessels and produced dreariness.

The fritters would be swept away before sunset
By the station cleaning staff enveloped in bellow-like overalls.
These particles would soon be part and parcel of the purple carboys in which garbage collects.
The crow has to make a quick dash for its supper. It did not pause to read the bill.


The news of the engineer’s death did worry the crow or anyone. We were not like the crow with the grey collar.
We sat craning our necks and knitting brows, not knowing what to do with what is left.
One of us returned and said the post-mortem is done. The pyre is lit without a trace.

Saranyan BV is poet and short-story writer, now based out of Bangalore. He came into the realm of literature by mistake, but he loves being there. His works have been published in many Indian and Asian journals. He loves the works of Raymond Carver.

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

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Categories
Poetry

Maithili Poetry by Vidyanand Jha

Translated by Vidyanand Jha from Maithili to English

Madhubani Painting or Mithila Art
TRANSLATION

My eyes made through swimming 
in the waters of the pond full of algae
carry greenery, see greenery everywhere. 

My blood made of the juice of Ladubbi mangoes,
flow in my veins continuously, sweet, juicy.

Made from pieces of Rohu fish,
made from Garai Garchunni fish, 
my body is shimmering, slick. 

The sound of the hooves of Salhesh’s* horses, 
the reverberations of the sound of the Chaukitora dance, 
the desolation of the consequences of Vidyapati*,
and my voice, my clear language
made from mixing all these — 

Gets translated —
speaking an unknown language outside my home, 
spending my life in an unknown place, some other place, 
losing myself, making myself into someone else 
making myself into a customer in a glittering market. 

And my Maithil existence
gets translated
into Indian citizenship. 

*Salhesh is a folk deity in Mithila(Nepal and Terai region in India)
*Vidyapati (1352-1448) was a Maithili poet


TOGETHERNESS

A filled in disused well reverberates with 
the mumbled Sahajiya song of a Vaishanvi*,
mixed with your name whispered softly,
mixed with the sound of a thundering river flowing in full spate. 
So many eager songs swirl,
straining to come out of our souls
to touch the heights of the sky.
Sounds are mumbled, words are mumbled
in a filled disused well. 

On the banks of a water tank
under a tree with leaves falling, 
in a locked old box
are kept for many years so many embraces, kisses so many,
pressed and folded for many years, 
the touch of your skin on mine - quivering, exciting,
impulses so many, so many disappointments. 
Everything is folded and kept inside. 
A box that is rusting slowly is thrown away. 
It’s becoming one with the earth slowly.

Routes to many cities utterly unknown, 
paths to many villages deserted
wait to be measured 
by your feet, by my feet. 
Many fabulous scenes, strange scenes many, 
sad scenes many, grotesque scenes many
await our eyes,
lost in an unknown corner of this Earth,
in a deathly silent lost village,
Or in an utterly unknown strange city.

Would my being be
yours?
Or maybe on the path of annicca*, 
I would be, you would be
separately, alone.
Or is that that I wouldn’t be, you wouldn’t be?

*Sahajiya -- a form of Hindu tantric Vaishnavism; Vaishnavi -- a woman follower of Vishnu
*annicca—Buddhist principle of impermanence 
Photo courtesy: Ira Jha

Vidyanand Jha is a poet, short story writer and literary critic in Maithili. He is also a translator translating texts from and into Maithili primarily to and from English. He has been publishing Maithili poems in literary journals since 1980s. He has three poetry collections to his credit: Parati Jakan (Like a Morning Song), published by Sahitya Akademi in 2002, now in its second edition; Bicchadal Kono Pirit Jakan (Like a Lost Love) published by Antika Prakashan in 2019 and Danufak phool Jakan (Like Danuf Flowers) published in 2021. He has received many prestigious awards for his poetry in Maithili. His translations from Maithili have appeared in journals like Indian Literature and Anthologies like The Book of Bihari Literature. He was awarded Katha Translation Award in 1998.

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Categories
Stories

Getting Old is like Climbing a Mountain

By Saranyan BV

Courtesy: Creative Commons
Getting old is like climbing a mountain, you get a little out of breath 
but the view is much better!
                                                                     - Ingrid Bergman, actress

He arrived in the morning. He was carrying a small bag but enough to contain things to stay for three to four days. His visit was unannounced. Although he was cordial, I didn’t inquire into the purpose of his visit. I invited him inside and showed him the spare room where he could rest a while. He was seventy-nine years and could do with some rest. His body language showed he was grateful, yet he didn’t offer a reason for his presence in the morning. I went inside the kitchen so that I could prepare a cup of coffee for him. I heard him move inside his room, the footsteps of an old man. I could hear him take things out from the bag and push some back. After a while, the sounds stopped. The house turned silent. It sounded silent and silence sounds like death. My eyes roved over the kitchen table to check on the things available to make a decent breakfast for uncle. He was in need. He looked famished.

I pushed open the door leading to the backyard, in the kitchen garden, the plants were unkempt. It was a messy area of about forty-four square feet. I plucked brinjals and tomatoes to make the sambar respectable and to add on to the coconut chutney which was already done. There was also coriander, not ready for plucking, but at times like this it could be useful. I heard the sound of the cistern flush, the water drained without giving inkling of anger. I handed him the cup, he took it and kept looking at the floor. He drew an arc with the toe of his right foot. I could not understand what the act meant except he was disturbed. There would be time later to get to know. For the time being I let him feel at home. He didn’t inquire about my husband’s whereabouts. My husband was his nephew. Uncle might have assumed Shyam has gone to office. Actually, Shyam has gone to handover his Renault Kwid for the first unpaid service. He would be late today. Shyam too would have to have his breakfast before starting for work. Maybe they could have it together. We all could.

I hoped uncle would spruce himself and be ready before Shyam returned. I was not going to rush him.

Shyam would be in a terrible hurry. He could catch up with his uncle while he is pushing the idlis[1] down his throat. I have to keep requesting Shyam time and again to eat slowly. Food is meant to be enjoyed and not be dealt with as if it is a task to be completed. Breakfast is the only meal Shyam has at the dining table. He took his lunch in the office canteen and the night meal was invariably at the bar he frequented. I had rehearsals for the coming play at Ranga Shankara in Jayanagar. Most evenings, I was out. I think he ate only fritters and no proper dinner. I never questioned him about his activities. He found that convenient.

I went past the room in which the uncle was lodged. I pretended to go out under some pretext. The garbage collector had entered the street. The garbage needed to be in cans outside the gate. I peered in. The door was open. Uncle was seated on the mattress leaning back on his hands. He was looking up at the ceiling fan, at his own reflection on the chromium plated hub-cap. He had not switched the fan on, the weather was fine. I collected the compost bag and kept tossing handfuls on the potted plants in the courtyard. That was my weekly routine. The plants responded to the manure but the moment the plants shoot buds, insects destroyed them. I tried to give uncle some privacy by remaining in the garden. He looked rather pulled down. If he wanted to make some calls in my absence, I’d rather facilitate it; but he didn’t.

Uncle lived in Hebagoddi with his only son, his house overlooking the wholesale fruit market. Whenever we visited, I found him standing on the open terrace upstairs and watching the trucks loading and unloading. Ajay resigned his job in Hosur and had left to take up new assignment in Abu Dhabi. He told us he wanted to move with his family to Abu Dhabi. I wondered if he could take his father as well. Maybe that was what made uncle preoccupied – the thought of being left alone without his son, who was also his caregiver.  Uncle had a handsome pension as a retired school master. He was not dependent monetarily, but he needed someone to assure him everything was going to be fine. An old man required assistance and supervision. My dad’s brother had dementia from being lonely they said.  since He had no one to talk to. He was a bachelor with lots of money but dementia doesn’t check the wallet before setting in.

I went back to the kitchen. The decoction had filtered down. I mixed the coffee and took it along with two Marie biscuits. He took it and placed it on the table. His hand shook. He said, “Thanks.” He wasn’t curious about Shyam’s absence. I was surprised he did not inquire.  He was Shyam’s uncle not mine.

I told him, “Shyam would be back shortly, I will serve breakfast when he comes.”

“That’s nice”, he said. “In that case I will have the coffee after breakfast. I took Pantacid just now. Let the medicine do the job.” He took the two biscuits, placed them on the paper napkin and returned the cup.

I said, “Fine.” I lifted my chin to scrutinize his face.

“Its difficult to live with Ajay’s wife,” he said. Uncle moved towards the window turning face away from me. The top two panes of the window were open. They overlooked the vegetable garden I was ambitious about curating. Beyond that was a small 30 feet road. I did not attempt to mollify him. I left the job to Shyam. He was Shyam’s his uncle.

Uncle said, “I can grow enough vegetables in my house in the terrace, I mean in Ajay’s house. People these days grow vegetables in plastic grow-bags you know. I can grow enough for the family or even more. She wouldn’t allow.” He meant Ajay’s wife. Growing vegetables is my passion. My conviction is one should try to grow food in lifetime instead of only consuming. It’s my desire to grow at least one kilo of rice with my bare hands at least once in my life, I told this to uncle in order to keep him cheerful until Shyam returned.

“We should find a place in our village and try doing growing the rice there. Being in city, you can’t”, he said and curbed his instinct say more. The conversation cheered him and I believed took his mind away from Ajay wanting to shift his family to Abu Dhabi. I was not sure if Ajay was planning to take his dad there. It may not have been a workable proposition.

I said, “Its good to try, to think on those lines. I guess Shyam would agree to the idea post his retirement. As of now I have this theatre group which pegs me here.”

A car entered the lane, the sound of its engine was echoing from the between the compound walls. The colony would have looked more impressive without the compound walls. The car stopped in front. The driver’s face seemed familiar but I could not place him. Shyam got down from the other side. He thanked the driver and entered. The car sped away, it was an old red-coloured Punto. The driver smiled on seeing I was trying to place him.

I was not sure if I should inform Shyam about the unannounced guest or leave him to find out for himself. Maybe he knew of the arrival and had forgotten to inform me.

Shyam said, “I must rush, Sundar has promised to pick me on the way. Can’t make Sundar wait.” He went straight into the washroom. He was the type who would expect his wife to keep his clothes ready when he came out of the bath. Before that, he would want the towel. I did that part of the chore, returned to the living room from where I could see uncle. He was not affronted by Shyam’s behavior. He seemed to understand. He smiled sympathetically upon seeing my distress.

“Let me set the table for breakfast,” I told him and went about doing so. I wanted to tell Shyam to eat slowly — to get up only when uncle finished. Uncle came out of the room for the first time. He sat quietly in front of the dining table where Shyam sat normally. He leaned using his elbows on the table. He saw me arranging the plates. He opened the lid where idli was stacked. He smiled again. There was plenty. I too sat pretending to remove the speck on my plate.

“I have to find an old age home,”he said nodding his head.

 “It would do you good. you can be all by yourself,” I said.

“You don’t understand the point Kamala,” he said. I could hear Shyam coming out of the bathroom. He started dressing. He dressed himself first before using the hair drier and combing his hair. I knew as soon as he finished, he would head for the dining table. I waited for the sound of the drier being switched off. I had not informed Shyam about uncle’s presence as yet. Waiting at the breakfast table, I was not sure I should make the effort. He obviously was not expecting to find uncle. I hoped he would be polite to his uncle.

Shyam came in. He had heard our voices, if not the subject of our conversation. He was pleased perceptibly to see his uncle, he went behind him, put his hand over uncle’s shoulders and gave him a hug from behind. He said, “What a surprise! How is Ajay doing? Is he really liking it out there, it is a dangerous country, not meant for one with his kind of temperament.” Shyam rushed with his words, he wanted to convey whatever he wanted quickly without giving scope for his uncle to respond. He looked at me and said, “I promised uncle that I would find him a comfortable old age home. Better that Ajay takes his family quickly to Abu Dhabi. He has the knack of getting into trouble if left alone.”

Uncle didn’t want to prolong the conversation about his son. He said, “Something that fits my pension, not a paise more, I don’t want to take help from Ajay though he may be earning in Dinars now.”

He craned his neck to see when I would start serving. Shyam pulled the chair away from the table to sit, the chair made a grating noise on the floor. I switched the fan on and started serving. The three of us ate quietly. Shyam kept stuffing idlies as was his habit. He choked a bit but managed to swallow without any issues. I had only one idli. I got up to prepare coffee. Sundaram could arrive any moment, though Shyam had not stated the time of his arrival. Shyam took his uncle to the verandah in front. I could hear them talking, though I could not make out what they discussed. It sounded like they wanted to keep me out.

Uncle left our house after three days. He never went back to Ajay’s house. He went straight to the old age home. I felt sad. Shyam had arranged accommodation where uncle could stay in relative comfort. That’s what Shyam told me the previous night.

Whatever the comfort and care the old age home offered, such homes for the aged could not offer hope. Inmates kept falling sick, became invalids and sunk to death slowly. Besides they all had their own tales of woe which each would share, deepening the shadows in others lives. A home could not offer hope.

Shyam said the three days stay with us had restored uncle’s faith in humanity. It was a tall statement, though I suspected it was true. We tend to seek our own space in the kingdom of self-righteousness, we feed on such feelings. During the afternoons we had watched movies together on Netflix or Prime Video. Uncle made the selection. He always chose a crime thriller or science fiction, avoided movies focused on family relationships.

He took me into confidence and confessed on the last day. Shyam was to drop him at an old-age home named after Mother Theresa the next day. Uncle told me almost in whispers after the movie, as if he didn’t believe what he said, “Ajay’s wife is very loving, I can’t say she was wanting in that faculty.” I wanted to believe uncle.

When uncle left, there were tears in his eyes. He didn’t try to mask his feelings. I could not figure if it was on account of a feeling of gratefulness or of grief. He sprayed the insecticide on the rose plants in the courtyard while Shyam was loading his things in the car. I had presented him warm blanket in case the home didn’t provide one. Shyam promised to visit him often, though he did not specify how often.

Ajay’s family had left. He sent uncle photos of their new home. I had half a mind to tell uncle to stay with us, though I didn’t. He was not a bother, was really not a bother. He would have helped with the kitchen and courtyard garden as well as the proposed one in the terrace upstairs. During his brief stay, he helped to water the plants, folded the laundry, cut vegetables for cooking, he cut such perfect cubes. He enjoyed peeling garlic pods. He loved it. One day when the daily maid absented herself, I even found him doing the dishes quietly without letting me know. I had closeted myself in our room to memorise lines and cues of a new play.  

Uncle could have stayed with us if it was not too long. Life looks interminable if we don’t know how long. We didn’t know how long all this would go on had he stayed. He looked healthy though he was seventy-nine. You never know. Love without willingness to take on the responsibility was an aborted child, that much I knew.

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[1] Steamed, savoury rice cake

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Saranyan BV is Bangalore based poet and short-story writer. His works are being published in Indian and Asian journals regularly. He came to the realm of English by mistake but loves being there. He is a big fan of Raymond Carver and Charles Bukowski. He thinks that the genre short story is going to rule literature in the days to come, if the writers are ready to take up the challenge.  

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Categories
Musings

Migrating to Myself from Kolkata to Singapore

By Asad Latif

Sir Stamford Raffles (1781-1826). Courtesy: Creative Commons

May I be so bold as to claim that I travelled in the footsteps of Sir Stamford Raffles? That agent of the East Indian Company’s visit to Calcutta (as it was known then, and for much later, till it resumed the phonetic spelling of its original name), led him to set up Singapore as an English trading settlement in 1819. “Footsteps” would be the wrong metaphor, of course. “Seasteps” would have been accurate, since Raffles travelled to Calcutta by sea and arrived water-borne to Singapura (as it was known then). In my case, however, I arrived in Singapore sky-borne, in an aircraft that conveyed me from what was then home to what would become home. Footsteps, seasteps or airsteps, I arrived in Singapore. The year was 1984. I was 27.

Today, at 65, I remember my passage from back home to this home as if it occurred yesterday. I had worked in Hong Kong briefly in 1984 and had been exposed to life in a successful British colony that was in the throes of its return to Chinese rule. Singapore was different. It had merged with the Malaysian Federation in 1963, had separated from it in 1965, and had gone on to carve out an extremely successful space for itself in the international sphere.

Prime Minister Lee Kuan Yew was a household word in Singapore. Not everyone loved him, but no one could deny his singular agency in having created a magnificent city-state that could sustain its independence in spite of its lack of natural resources. To arrive in Singapore was to embrace the possibilities of time.

Calcutta, too, was a historical city par excellence, but its rundown buildings and potholed streets, to say nothing of its potbellied children living on homeless streets, belied the promise of the future. To arrive in Singapore, it appeared, was to have exchanged failure for success.

That was an illusion, of course. All expatriates suffer from a global disease: They latch on to what they love in their countries of arrival by trying to erase what had loved them in their countries of departure. Take the potholed streets of Calcutta, for example. They had conveyed me to College Street on that glad day in 1974 when I joined the English Department of Presidency College. Without that first footfall in the corridors of the greats, I might never have come to Singapore, never got my Chevening Scholarship to Cambridge, my father’s university, and never won the Fulbright to Harvard. The potholes of Calcutta are not as numerous as the culturally blind allege them to be. Nevertheless, they led me on the way to be myself, wherever on earth I would ultimately be.

The way I see it, no matter how far or close wanderings might lead, one migrates ultimately to oneself. Hence, when I left my Calcutta for what would become my Singapore, I did no more than search for a version of my selfhood that would extend my material and imaginative boundaries. In the course of my journey, I discovered that the only borders lie within, borders between being and becoming. In the process of becoming by winnowing the unwanted aspects of being, one returns to a renewed if only autumnal sense of being. Time passes. One passes with it, letting go of the distant past as much as one does the receding immediate past. To live is to gather the passage of time within oneself, hoping that all borders will merge into a lasting apprehension of oneself in the expanding fullness of a single world.  

Calcutta and Singapore are two sides of me. These two great imperial cities have outlived their provenance. Calcutta was once the capital city of colonial India: Today it remains the nation’s cultural capital but political power resides in Delhi (naturally) and there are at least two economic capitals, Mumbai and Chennai. This is why I, along with many of my hapless fellow-Bengalis, suffer from an incurable cultural fetish for the past. That was when the Almighty spoke Bengali – He appears to be switching increasingly to Hindi – and was busy creating top-class poets and formidable social reformers in Bengal. The divine supply of poets and composers has not ebbed but the demand-side having moved to Mumbai, many of the best composers have shifted there and to make a name for themselves. Never mind. Their names remain Bengali, and their fame spreads the vintage mystique of Calcutta like a lingering perfume in India and beyond. I feel happy for the Calcutta part of me.

Singapore, a great trading post, is a now a city-state. Statehood has allowed the nascent nationalism of the colonial era to flourish and grow into a genuine sense of political self. Sovereign Singapore was not expected to survive, but it has done so with a definitiveness that makes the prognoses of the 1960s laughable today.  The national self-confidence of Singapore gives me confidence in my decision to take up Singapore citizenship in 1999. It had not been an easy decision, but I took it when I realised that I would be giving up my Indian citizenship but not my Indian-ness. My Singapore Identity Card records my race as Indian. I could keep the Calcutta part of me intact while adding to it a new Singaporean me.

So, yes, I am grateful that Raffles travelled to Calcutta to set up Singapore. Obviously, he did not do so with my fortunes in mind, but the umbilical connection that he created between the two great port cities has made it easier for me to migrate from India to Singapore. Ultimately, I have done nothing more than migrate to me.  

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 Asad Latif is a Singapore-based journalist. He can be contacted at badiarghat@borderlesssg1

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Categories
Poetry

When You Look Out and Observe the Bar-headed Geese

By Saranyan BV

Bar Headed Geese in flight.

It’s a misfortune that I went to Sonmarg

And could not step into the woods all by myself,

Could not walk on the snow-clad slopes

Without the guides holding out my hand,

Could not sit on the grass

And chew my apricots without fear;

Could not walk through the apple orchard

Without being cautioned,

Could not touch the sheep

That slept with eyes open,

Could not tread the path that led to pilgrim points

Without army men and AK 47;

Could not walk into the bazaar and buy trinkets

Without looking if it was late,

Could not walk into a village and ask for a glass of water.

The trip was only as good as watching movies

Shot right up there under the gondola cars,

Riding the short-legged horses carting men and women.

The zanisikari [1]horses knew their path,

Knew their snow and the impending storm

And  were not expected to falter.

The bad taste about misfortune weakens

When you look out and observe the bar-headed geese

Fly over the white mountains

The wings seem to tell you are okay, you are okay.

[1] A breed of small horses

Saranyan BV is poet and short-story writer, now based out of Bangalore. He came into the realm of literature by mistake, but he loves being there. His works have been published in many Indian and Asian journals. He loves the works of Raymond Carver.

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

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

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Categories
Poetry

Naïve are the Phosphenes

By Saranyan BV

Naïve are the phosphenes

Asleep, when our eyes close,
It is not darkness as we imagine --
A night of timelessness and of starry wisdom unfolds,
In whose halcyon ambience,
Eyes link to ears to
Compose lilt-lyre music of intriguing feathers.
The mind is more alert than when we are awake.
The kind breeze throws up phantasmagorias.
The swank phosphenes,
Unlimited by and native to parameters of the iris’s womb,
Rove with infinite images,
Roving the planet and roving the universe,
Chariots of legitimacy, more beautiful than the colours of rain --
Naïve are the phosphenes, that we have seen, known and never embraced. 

Saranyan BV is poet and short-story writer, now based out of Bangalore. He came into the realm of literature by mistake, but he loves being there. His works have been published in many Indian and Asian journals. He loves the works of Raymond Carver.

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

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

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Categories
Poetry

When the Road is Wet

By Saranyan BV

Courtesy: Creative Commons
There are times in life you want
Grandkids crowding around your legs,
And you want to be patient with them.
And times when you don’t want all this.
Want to quietly read books,
To punch the pedals on your bicycle.
There are times when neighbour’s kids
Come to play, they are old enough
To know this is not their home,
But they can come and go.
Fill your life with borrowed joy,
And fill it with space.
It’s time to feel like grandpa
When the road is wet 
And without potholes.

Saranyan BV is poet and short-story writer, now based out of Bangalore. He came into the realm of literature by mistake, but he loves being there. His works have been published in many Indian and Asian journals. He loves the works of Raymond Carver.

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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