At times the fabric shows itself, as though up close— A linen swatch, scraps from a shelf of silk, or those
Long scarves made of the lightest wool, that with a touch Can wrap around, yet never pull or press. For such
Affinity invokes, like wings against the air, What elevates but does not cling to what is there.
Photo from Public Domain
Jared Carter’s most recent collection, The Land Itself, is from Monongahela Books in West Virginia. His Darkened Rooms of Summer: New and Selected Poems, with an introduction by Ted Kooser, was published by the University of Nebraska Press in 2014. A recipient of several literary awards and fellowships, Carter is from the state of Indiana in the U.S.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
Baraf Pora (Snowfall) by Rabindranath Tagore,gives a glimpse of his first experience of snowfall in Brighton and published in the Tagore family journal, Balak (Children), has been translated from Bengali by Somdatta Mandal. Clickhere to read.
Himalaya Jatra( A trip to Himalayas) by Tagore, has been translated from his Jibon Smriti (1911, Reminiscenses) by Somdatta Mandal from Bengali. Click here to read.
Bhumika (Introduction) by Tagore has been translated from Bengali by Ratnottama Sengupta. Click here to read.
The Fire-grinding Quern by Manzur Bismil has been translated from Balochi by Fazal Baloch. Clickhere to read.
The Tobacco Lover by Ihlwha Choi has been translated from Korean by the poet himself. Clickhere to read.
Pochishe Boisakh(25th of Baisakh) by Tagore(1922), has been translated from Bengali by Mitali Chakravarty. Click here to read.
Pandies Corner
Songs of Freedom: Dear Me… is an autobiographical narrative by Ilma Khan, translated from Hindustani by Janees. These narrations highlight the ongoing struggle against debilitating rigid boundaries drawn by societal norms, with the support from organisations like Shaktishalini and pandies’. Click here to read.
Paul Mirabile gives a gripping tale about a young pyromaniac. Click hereto read.
Conversation
Ratnottama Sengupta in conversation about Kitareba, a contemporary dance performance on immigrants, with Sudarshan Chakravorty, a choreographer, and founder of the Sapphire Dance Company. Click here to read.
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…
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.
“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.
In the last section of that book with the most beautiful of titles, Per Amica Silentia Lunae,[1] the Irish poet Yeats, addressing Iseult Gonne, refers to those moments when he becomes happy – when poetry over brims on the page, and things turn luminous, and time seems to “burn up” in the sense of no longer mattering, no longer having the power to detract or diminish.
He is writing about lyric poetry, of course, and about those special moments that may come upon us at any age or at any time, but which become more recognisable to the poet as he or she grows older, and more experienced and knowledgeable – although they are also becoming, in actuarial terms, more rare.
But perhaps not. Perhaps, with wisdom and insight and acceptance, they actually increase in frequency. Recently I told an old friend, a visitor to my home, that after all these years I have finally begun to understand how to write poems. Put simply, I have gotten better at being patient, and at waiting until they appear. I have learned the necessity of silencing my own thoughts in order to hear the brushing of their wings as they pass overhead.
Or, to change the metaphor – only when the wind dies down can the bee or the butterfly land on the blossom. Genuine lyricism comes only after the self has been quieted. Not put to sleep, or – least of all – “put on hold,” in that ugly modern phrase.
Rather, shifted into neutral. Allowed to drift, and possibly to become something rich and strange.
“It may be an hour before the mood passes,” Yeats writes, in a completely disarming, unexpected passage, “but latterly I seem to understand that I enter upon it the moment I cease to hate.” He goes on to say, “I think the common condition of our life is hatred – I know that this is so with me – irritation with public or private events or persons.”
He attempts to define what he means by not hating, and it is not necessarily loving. Rather, “in those brief intense visions of sleep, I have something about me that, though it makes me love, is more like innocence. I am in the place where the Daimon is, but I do not think he is with me until I begin to make a new personality.”
This new personality is a paradox. Recognisably human – fragile, perishable, transient – it lacks the negative aspects of selfhood. It is no longer selfish or greedy or hateful. It has accepted its present state of being and its eventual death and dissolution.
We are speaking, then, of neither comedy or tragedy, nor their dramatic manifestations in verse, but of the lyric temper in poetry, and of the manner in which the poem is its abode – just as the moth or butterfly, as it seeks to gather up the pollen, finds its momentary resting place in the flower. But there is a dark side to this metaphor, and in any such discussion it cannot be avoided. Even the purest lyric voice is, by its very nature, transitory and perishable.
Honeybees, too, gather up pollen, but these are worker bees, who venture far from the hive, and who overcome all manner of risk in doing so. Within the hive itself, the drones partake of the bounty, but they do nothing to earn their keep. Only one of them will bed the queen. The others, whether they know it or not, are doomed. By autumn, as part of the very nature of things, the workers, understanding that only a finite amount of food is available to see them through the winter, push the drones out of the hive, where they perish amid the thorns and brambles.
Sappho
The works of many a lyric poet, who has dined the summer long on the ambrosia of the imagination, will eventually be subject to sheer circumstance, and drop away from the hive. Sappho[2]’s main works are lost; Keats[3]’s productive years were pitiably few. Madness overtook Smart[4], Hölderlin[5], Clare[6], and dozens more. We know this, and thus each lyric poem we have managed to preserve from past centuries speaks to us in an especially poignant way. However lovely, however evocative, we know it will not last.
The philosopher and poet George Santayana[7] has summed up the situation: “Even the most inspired verse, which boasts not without a relative justification to be immortal, becomes in the course of ages a scarcely legible hieroglyphic; the language it was written in dies, a learned education and an imaginative effort are requisite to catch even a vestige of its original force. Nothing is so irrevocable as mind.”
This is why lyric poetry retains its power to speak to us, down through the ages: because it is perishing before our very eyes, even as our own eyes are perishing. And yet it does not matter. “I am in the place,” Yeats explains, “where the Daimon is.”
And what might that be – the presence of “the Daimon”? Such a term can mystify, but surely this refers to some fundamental antinomy of human existence, some intuition of paradox that lies at the heart of being. Keats called it “negative capability”; F. Scott Fitzgerald[8] praised “that ability to hold two opposed ideas in the mind at the same time, and still retain the ability to function.”
The two ideas? The notion that art itself, in all its fragility, strives to endure. Perhaps another poet, Edwin Arlington Robinson[9], best described the paradox, in his tribute to Walt Whitman[10]: “When we write / Men’s letters on proud marble or on sand,/ We write them there forever.”
To be with the Daimon, to participate in timeless awareness, is why we write lyric poems, why we return to them – and why we revere the great periods of lyric achievement. Undoubtedly there have been many, in different cultures around the world, but we have managed to record only a few.
We treasure the lyric writings of the Sufis and the Elizabethans. We hark back to the time of Wordsworth and Hölderlin, to the T’ang Dynasty [618-906] and to that amazing stretch from Baudelaire to Mallarmé in the second half of the nineteenth century, a time that included Tennyson, Dickinson, Verlaine, Hopkins, Housman, Hardy, and Yeats himself.
Eventually, in the course of time, all these will slip away and be forgotten, which is why they now seem so lovely and memorable. They are that which has managed to survive and come down to us in spite of everything. Wang Wei knew this quite well. As the glories of the T’ang began to crumble and fall away, he paid tribute to that bittersweet awareness that we have come to know as the lyric temper:
Be not disquieted either by kindness or by insult – empty joy or sorrow. Do not count on good or evil – you will only waste your time . . . And why seek advice from the Yellow Emperor or Confucius? Who knows but that we all live out our lives in the maze of a dream?
“Per amica silentia lunae” is a line from the Virgil[11]‘s Aeneid. Yeats translates it as “Through the friendly silences of the moon”. It is a most pregnant line. The moon never speaks; its very essence is change. And yet each of us considers it a friend, and we invariably greet it with our innermost being, each time we see it in the night sky. We have carried on this friendship since childhood. Lyric poetry deals with such verities.
The following is by Witter Bynner[12], taken from his masterful introduction to The Jade Mountain: A Chinese Anthology: “. . . if we will be honest with ourselves and with our appreciation of what is lastingly important, we shall find these very same poems to be momentous details in the immense patience of beauty. They are the heart of an intimate letter. They bring the true, the beautiful, the everlasting, into simple, easy touch with the human, the homely, and the immediate.”
A key phrase in this passage is worth repeating and remembering: “The immense patience of beauty.” Surely it is to this that the poet must surrender if the lyric temper is to be made manifest.
[1] Translates to ‘Through the Friendly Silences of Moon’, was written by Yeats (1865-1939) between January and May of 1917, and consists of a Prologue and an Epilogue for Iseult Gonne
Jared Carter’s most recent collection, The Land Itself, is from Monongahela Books in West Virginia. His Darkened Rooms of Summer: New and Selected Poems, with an introduction by Ted Kooser, was published by the University of Nebraska Press in 2014. A recipient of several literary awards and fellowships, Carter is from the state of Indiana in the U.S.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
In conversation with Isa Kamari, a celebrated writer from Singapore, with focus on his latest book, Maladies of the Soul. Click here to read.
Translations
A Hunger for Stories, a poem by Quazi Johirul Islam, has been translated by Professor Fakrul Alam. Click here to read.
A Hand Mill, a story by Ammina Srinivasaraju, has been translated from Telugu by Johny Takkedasila. Click here to read.
Kiyya and Sadu, a part of this long ballad on the legendary lovers from Balochistan, has been translated from Balochi by Fazal Baloch. Click hereto read.
In Tintin in India, Rhys Hughes traces the allusions to India in these iconic creations of Hergé while commenting on Tintin’s popularity in the subcontinent. Click hereto read.
Meredith Stephens shares the response of some of the Californian community to healing after the 2020 forest fires with a narrative and photographs. Click hereto read.
No, they whisper. You own nothing.
You were a visitor, time after time
climbing the hill, planting the flag, proclaiming.
We never belonged to you.
You never found us.
It was always the other way round.
‘Moment’ by Margaret Atwood
With an unmanned mission reaching the moon — that moon that was chipped off the Earth’s surface when Theia bashed into the newly evolving planet — many feel mankind is en route to finding alternate biomes and perhaps, a solution to its housing needs. Will we also call moon our ‘Homeland’ and plant flags on it as we do on Earth? Does the Earth — or the moon — really belong to our species. Do we have proprietary rights on these because of lines drawn by powerbrokers who say that the land belongs to them?
These are questions Margaret Atwood addresses in her writings which often fall into a genre called cli-fi. This is gaining in popularity as climate has become uncertain now with changes that are wringing fear in our hearts. Not all fear it. Some refuse to acknowledge it. While this is not a phenomenon that is fully understood by all of us, it’s impact is being experienced by majority of the world — harsh stormy weather, typhoons, warmer temperatures which scorch life and rising water levels that will eventually swallow lands that some regard as their homeland. Despite all these prognostications, wars continue to pollute the air as much as do human practices, including conflicts using weapons. Did ‘climbing a hill’ and ‘planting the flag’ as Atwood suggests, ever give us the rights over land, nature or climate? Do we have a right to pollute it with our lifestyle, trade or wars — all three being human constructs?
In a recent essay, Tom Engelhardt, a writer and an editor, contended, “Vladimir Putin’s greatest crime wasn’t simply against the Ukrainians, but against humanity. It was another way to ensure that the global war of terror would grow fiercer and that the Lahainas of the future would burn more intensely.” And that is true of any war… Chemical and biological weapons impacted the environment in Europe and parts of Afghanistan. Atom bombs polluted not only the cities they were dropped in, but they also wreaked such havoc so that the second generation’s well-being continues impacted by events that took place more than seven decades ago. Yet another nuclear war would destroy the Earth, our planet that is already reeling under the impact of human-induced climate change. Flooding, forest fires and global warming are just the first indications that tell us not only do we need to adapt to living in changed times but also, we need to change our lifestyles, perhaps even turn pacifist to survive in a world evolving into an altered one.
Critiquing the darker trends in our species which leads to disasters is a book by an eminent Singaporean writer, Isa Kamari, called Maladies of the Soul. He too looks for panacea in a world where the basic needs of humans have been satiated and they have moved on towards overindulgence that can lead to redundancy. In a conversation, he tells us how he hopes his writings can help towards making a more hopeful future.
This hope is echoed in the palliative poems of Sanket Mhatre from his book, A City full of Sirens, excerpted and reviewed by Basudhara Roy. Bhaskar Parichha’s review of Samragngi Roy’s The Wizard of Festival Lighting: The Incredible Story of Srid, is a tribute also from a granddaughter to her grandfather celebrating human achievements. Somdatta Mandal’s discussion of fiction based on history, Begum Hazrat Mahal: Warrior Queen of Awadhby Malathi Ramachandran not only reflects the tenacity of a woman’s courage but also explores the historicity of the events. Exploring bits of history and the past with a soupcon of humour is our book excerpt from Syed Mujtaba Ali’s Tales of a Voyager (Joley Dangay[1]), translated from Bengali by Nazes Afroz. Though the narrative of the translation is set about ninety years ago, a little after the times of Hazrat Mahal (1820 –1879), the excerpt is an brilliant introduction to the persona of Tagore’s student, Syed Mujtaba Ali (1904-1974), by a translator who describes him almost with the maestro’s unique style. Perhaps, Afroz’s writing bears these traces as he had earlier translated a legendary work by the same writer, In a Land Far from Home: A Bengali in Afghanistan. Afroz starts with a startling question: “What will you call someone who puts down his profession as ‘quitting job regularly’ while applying for his passport?”
In non-fiction, we have Devraj Singh Kalsi’s funny retelling of his adventures with a barber while Hughes‘ essay on the hugely popular Tintin makes us smile. The patriarchal past is reflected in an essay by G Venkatesh, whereas Suzanne Kamata from Japan talks of women attempting to move out of invisibility. Meredith Stephens and Candice Louisa Daquin both carry on the conversation on climate change. Stephens explores the impact of Californian forest fires with photographs and first-hand narrative. Vela Noble draws solace and strength from nature in Kangaroo Island and shares a beautiful painting with us. Madhulika Vajjhala and Saumya Dwivedi discuss concepts of home.
Two touching tributes along with a poem to recently deceased poet, Jayanta Mahapatra, add to the richness of our oeuvre. Dikshya Samantrai, a researcher on the poet, has bid a touching adieu to him stating, “his legacy will continue to inspire and resonate and Jayanta Mahapatra’s name will forever remain etched in the annals of literature, a testament to the enduring power of the poet’s voice.”
Our translations this time reflect a diverse collection of mainly poetry with one short story by Telugu writer, Ammina Srinivasaraju, translated by Johny Takkedasila. Professor Fakrul Alam has introduced us to an upcoming voice in Bengali poetry, Quazi Johirul Islam. Ihlwha Choi has translated his own poetry from Korean and brought to us a fragment of his own culture. Fazal Baloch has familiarised us with a Balochi ballad based on a love story that is well known in his region, Kiyya and Sadu. Our Tagore translation has attempted to bring to you the poet’s description of early autumn or Sharat in Bengal, a season that starts in September. Sohana Manzoor has painted the scene depicted by Tagore for all of us to visualise. Huge thanks to her for her wonderful artwork, which invariably livens our journal.
Profound thanks to the whole team at Borderless for their support and especially to Hughes and Parichha for helping us source wonderful writings… some of which have not been mentioned here. Pause by our content’s page to savour all of it. And we remain forever beholden to our wonderful contributors without who the journal would not exist and our loyal readers who make our existence relevant. Thank you all.
MORELS
(In temperate regions of the northern hemisphere,
over seventy species of the highly prized
mushroom, Morchella, may be found)
This is the way, through apple trees
gone wild – on past
The ruined church, where branches seize
and catch – at last
An opening in the fence. We
come every spring
Along a path that gradually
bends ’round, to bring
Us back to what, still hidden here,
not far below,
Occasionally will reappear
in the patched snow.
SHORELINE
Then in late winter, after rain
has swept the sea,
And neither presence can explain
the mystery
Of sand unblemished, or of waves
that wander there,
Though nothing follows, nothing saves
those margins where
Half circles fade. As from a dream,
a ragged frond
Of seaweed surfaces, and gleams,
and then is gone.
Jared Carter’s most recent collection, The Land Itself, is from Monongahela Books in West Virginia. His Darkened Rooms of Summer: New and Selected Poems, with an introduction by Ted Kooser, was published by the University of Nebraska Press in 2014. A recipient of several literary awards and fellowships, Carter is from the state of Indiana in the U.S.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
Ujjal Dosanjh, former Minister from Canada and former Premier of British Columbia, discusses his autobiography, Journey After Midnight – A Punjabi Life: From India to Canada, and the need for a world with less borders. Click hereto read.
Professor Fakrul Alam discusses his new book of Tagore translations, Gitabitan: Selected Song-Lyrics of Rabindranath Tagore. Click here to read.
Translations
Tagore’sMusalmanir Galpa(A Muslim Woman’s Story) has been translated from Bengali by Aruna Chakravarti. Clickhere to read.
Masud Khan’s poem,In Another Galaxy, has been translated from Bengali by Professor Fakrul Alam. Click hereto read.
Wakeful Stays the Door, a poem by Munir Momin, has been translated from Balochi by Fazal Baloch. Click here to read.
Songs of Freedom: An Ordinary Taleis a narrative by Nandani based on her own experiences, translated from Hindustani by Janees. These narrations highlight the ongoing struggle against debilitating rigid boundaries drawn by societal norms, with the support from organisations like Shaktishalini and Pandies. Click hereto read.
“Other echoes
Inhabit the garden. Shall we follow?
Quick, said the bird, find them, find them…”
— TS Eliot, ‘Four Quartets: Burnt Norton’(1936)
Humans have always been dreamers, ideators and adventurers.
Otherwise, could we have come this far? From trees to caves to complex countries and now perhaps, an attempt to reach out towards outer space for an alternative biome as exploring water, in light of the recent disaster of the Titan, is likely to be tougher than we imagined. In our attempt to survive, to live well by creating imagined constructs, some fabrications backfired. Possibly because, as George Orwell observed with such precision in Animal Farm, some perceived themselves as “more equal”. Of course, his was an animal allegory and we are humans. How different are we from our brethren species on this beautiful planet, which can survive even without us? But can humanity survive without Earth? In science fiction, we have even explored that possibility and found home among stars with the Earth becoming uninhabitable for man. However, humanity as it stands of now, continues to need Earth. To live amicably on the planet in harmony with nature and all the species, including our own, we need to reimagine certain constructs which worked for us in the past but seem to have become divisive and destructive at this point.
Ujjal Dosanjh, former Minister in the Canadian cabinet and former Premier of British Columbia, in his autobiography, Journey After Midnight – A Punjabi Life: From India to Canada, talks of regionalism as an alternative to narrow divisive constructs that terrorise and hurt others. He writes in his book: “If humanity isn’t going to drown in the chaos of its own creation, the leading nations of the world will have to create a new world order, which may involve fewer international boundaries.” We have a candid conversation with him about his beliefs and also a powerful excerpt from his autobiography.
An interview with Professor Fakrul Alam takes us into Tagore’s imagined world. He discussed his new book of Tagore translations, Gitabitan: Selected Song-Lyrics of Rabindranath Tagore. He has brought out a collection of 300 songs translated to English. In a bid to emphasise an inclusive world, we also have a translation of Tagore’s ‘Musalmanir Galpa’ (A Muslim Woman’s Story) by Aruna Chakravarti. A transcreation of his poem, called ‘Proshno or Questions’ poses difficult challenges for humanity to move towards a more inclusive world. Our translation by Ihlwha Choi of his own Korean poem to English also touches on his visit to the polymath’s construct in the real world, Santiniketan. All of these centring around Tagore go to commemorate the month in which he breathed his last, August. Professor Alam has also translated a poem from Bengali by Masud Khan that has futuristic overtones and builds on our imagined constructs. From Fazal Baloch we have a Balochi translation of a beautiful, almost a surrealistic poem by Munir Momin.
We travel to Andaman with Mohul Bhowmick and further into Sierra with Meredith Stephens. Ravi Shankar travels back in nostalgia to his hostel and Kathleen Burkinshaw dives into the past — discussing and responding to the media presentation of an event that left her family scarred for life, the atomic holocaust of 1945 in Japan. This was a global event more than seven decades ago that created refugees among the survivors whose homes had been permanently destroyed. Perhaps, their stories are horrific, and heart wrenching like the ones told by those who suffered from the Partition of India and Pakistan, a divide that is celebrated by Independence Days for the two nations based on a legacy of rifts created by the colonials and perpetrated to this day by powerbrokers. Aysha Baqir has written of the wounds suffered by the people with the governance gone awry. Some of the people she writes of would have been refugees and migrants too.
A poignant narrative about refugees who flock to the Greek island of Lesbos by Timothy Jay Smith with photographs by Michael Honegger, both of whom served at the shelters homing the displaced persons, cries out to halt wars and conflicts that displace them. We have multiple narratives of migrants in this issue, with powerful autobiographical stories told by Asad Latif and Suzanne Kamata. Paul Mirabile touches on how humans have adopted islands by borrowing them from seas… rather an unusual approach to migrations. We have an essay on Jane Austen by Deepa Onkar and a centenary tribute to Chittaranjan Das by Bhaskar Parichha.
The theme of migrants is echoed in stories by Farouk Gulsara and Shivani Shrivastav. Young Nandani has given an autobiographical story, translated from Hindustani to English by Janees, in which a migration out of various homes has shredded her family to bits — a narrative tucked in Pandies Corner. Strange twists of the supernatural are woven into fiction by Khayma Balakrishnan and Reeti Jamil.
I would like to give my grateful thanks to our wonderful team at Borderless, especially to Sohana Manzoor for her fabulous artwork. Huge thanks to all our gifted contributors and our loyal readers. Borderless exists today because of all of you are making an attempt to bringing narratives that build bridges, bringing to mind Lennon’s visionary lyrics:
You may say I'm a dreamer
But I'm not the only one
I hope someday you'll join us
And the world will live as one
WYVERNIn European folklore, and also in British
heraldry, a winged, two-legged dragon.
You stood your ground and pawed the grass,
and mewled, while I
Aimed for your heart. My spear point passed
on through. Your eyes
Lost all their sheen, your glossy wings
fluttered and failed,
Till you became a tattered thing,
still writhing, nailed.
And called unto your funeral dole
in that dark fen,
The ant, the field-mouse, and the mole
crept back again.
Jared Carter’s most recent collection, The Land Itself, is from Monongahela Books in West Virginia. His Darkened Rooms of Summer: New and Selected Poems, with an introduction by Ted Kooser, was published by the University of Nebraska Press in 2014. A recipient of several literary awards and fellowships, Carter is from the state of Indiana in the U.S.
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PLEASE NOTE: ARTICLES CAN ONLY BE REPRODUCED IN OTHER SITES WITH DUE ACKNOWLEDGEMENT TO BORDERLESS JOURNAL
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