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Interview Review

Aruna Chakravarti Converses about her Ghost Stories

An introduction to Aruna Chakravarti’s Creeping Shadows: 13 Ghost Stories, published by Penguin India, along with a discussion with the author.

Ghosts are evocative of a past… of history one could say. Then who could be a better storyteller of the past than an author steeped in colours of historical fiction — Aruna Chakravarti! In the past she not only translated novels set in colonial India but evoked the Bengal Renaissance to perfection in her two Jorasanko novels and details of a court hearing in her retelling of the Bhawal prince! This time the diva of historical fiction brings to us a book of spine chilling, ghost stories, Creeping Shadows: 13 Ghost Stories.  It is her third collection of short stories.

The narratives are so vivid and visual that they could be worthy of being made into films. They are distinctive in that she has mostly created her own very horrific ghouls – not the traditional ones. They pop up and frighten the reader with their bizarreness and terrifying presences which linger even when you try to sleep at night! She has given us thirteen stories — a spooky number in itself — spread across multiple communities in Asia.

Some of the narratives evoke the past, starting from the 1800s. ‘The House of Flowers’ is set in China partly and partly in Kolkata, where there is now a thriving Chinatown known as “Tangra” and a Kali temple that serves ‘noodles’ as its prasad or offering. The story has echoes of Pearl S Buck’s China interestingly. What was a surprise was the fluency with which she wove in the influences that impact a community of migrants!  

Chakravarti has used her skills as a writer of historical fiction in some of the stories like, ‘The Road to Karimganj’, in which a spook takes us back to undivided Bengal, when passports were not needed as in the story of the migrant Chinese. Hovering around history are more narratives like ‘Possessed’, where a courtesan who performs with the legendary Girish Ghosh1 of the nineteenth century Kolkata undergoes, along with the audience, a strange spooky experience!

Traveling down the century, closer to our times, is the story that is perhaps one of the most bizarre and yet most relatable, ‘The Necklace’. Set in the Anglo-Indian community and the glamour of Park Street — where Wiccan writer, Rajorshi Patranabis, claimed to have met a colonial ghost awaiting her lover — Chakravarti’s narrative is of black magic and betrayal. The fiction is far more impactful and frightening than the factual narrative, which too was spine chilling! You realise what makes fiction so much more gripping than facts — anything can happen in fiction. Chakravarti is imaginative enough to make it as creepy and shadowy as any regular horror writer!

Holding on to that thought, the author holds the key to our experiences as she skillfully outlines two demons grown out of poverty in ‘A Winter Night’. The conclusion has a sense of irony and tragedy. ‘Truth is stranger than Fiction’ weaves in more of the diversity in the historic annals of Bengal. The story that starts the book, ‘The Caregivers of Gazipur’, has an unresolved ending, like some of her other narratives. Though there is a frightful resolution in ‘They Come Out After Dark’. The ghosts play spine chilling havoc with fears of the living while recalling the senseless violence of 1947. ‘There are More Things in Heaven and Earth’…takes us back to the atrocities committed during the Sikh riots of 1984 in Delhi. The mingling of fact and fiction to create weird a fantastical narrative is addressed during a conversation on the supernatural. And there is an exploration of the lines from Shakespeare’s Hamlet, which probably is a touch of the academic as Chakravarti had a long tenure as the principal of a girl’s college in Delhi. It also defines the authorial stance in this story:

‘Don’t forget what Hamlet said to Horatio? There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.’

What is unusual about these stories is the way she has created fictitious geographies and personas, evoking historic realities. They seem perfectly authentic to the reader, including the one set in China. There is a vast mingling of facts and fiction in these stories all to lead to spine-chilling ends with strange twists. 

‘Grandmother’s Bundle’ stands out in its rendition as the ghosts given out are part of the mythical lore of Bengal — stories that were related to most Bengali kids of the twentieth century. They have a touch of humour and dry wit, perhaps introducing a sense of comic relief among very dark and horrific stories that transport us into different worlds.

‘The Motorcycle Rider’, set in modern times, takes us into a university campus to shock us with horrific spooks born out of tragic deaths, while ‘Twenty-nine Years, Seven Months and Eleven Days’, merges a modern outlook with an unfathomable past, touching upon strange tantric yearnings. ‘Vendetta’ twirls nature and supernatural to give a frightening narrative of how nature takes its revenge… a theme that reiterates in writings addressing our current concerns with climate change.

The ease and fluidity with which she has switched from history and realism to horror and fantasy is amazing. Let’s find out more from her about this new persona that inhabits her writerly self…                                                           

Till now we have had translations, numerous novels—many of which can be called historical fiction—and realistic short stories with their base in history or contemporary life. What made you think of writing ghost stories?

After writing The Mendicant Prince which involved extensive research into the life and times of Prince Ramendranarayan Roy of Bhawal, I didn’t feel up to writing a historical novel again. The work had demanded delving into sociological texts, court records, letters, insurance papers and medical reports. Apart from research, historical fiction also demands a certain amount of field work.

Before writing the Jorasanko novels I visited the Tagore mansion thrice and while writing The Mendicant Prince, I went to Bangladesh to see the royal palace in Bhawal, renamed Gazipur. Though it has been totally neglected, with shopkeepers and squatters having overtaken most of the area, I was able to get some idea of the topography of the palace and its grounds. I saw the lake and the temple (which was locked) and was able to visualise where the halls and galleries and the apartments of the queens and princesses would have stood. All this work was exhausting. So, for a change, I decided to try my hand at short stories which emerge straight from the imagination. And while at it, I decided to break out of the mould of “historical fiction” writer in which I had trapped myself and try a completely new genre.

Published in 2022

I wrote the first one on an impulse and found myself quite enjoying the process. I didn’t even think of publishing at that time. The first story led to another and another. When eleven stories had been written I sent the manuscript to three publishers and was surprised when all three accepted it. It was then that I found out that ghost stories were the in-thing. That they were selling well and that publishers were looking out for them. I signed up with Penguin as you know. At one point my editor Moutushi Mukherjee suggested I write another two. Thirteen stories will make it even more spooky, she said.  So, I wrote another two.

Would you list these stories as fantasies or fantastical? Or are they stories of personal experience? Please elaborate.

No. They are not born out personal experience. I must confess that I have never seen a ghost in my life. I believe in sixth sense. As a matter of fact, I have acted on my sixth sense on occasions. I have had sudden impulses to do certain things and realised later that if I hadn’t yielded to the impulses, I would have regretted it. But I have had no brush with the supernatural. These stories were sparked off by sudden memories. Something I had read somewhere. Something somebody had told me years ago. A face I had seen in childhood which had stuck in my mind though whose I don’t remember. A conversation overheard which made no sense at the time but which, as an adult, seemed ridden with sinister nuances. A phrase from a book whose title and author’s name I had forgotten. In fact, I didn’t even remember the context from where the phrase had come.

Sudden flashes such as these triggered off the stories. But in the writing, they took on a life and soul of their own. I even feel, sometimes, that the pen took over and they were written by an invisible hand.

Your stories are set, sometimes in real landscapes and sometimes in fictional ones. What kind of research went into creating them? How do you make them so vivid and real?

There wasn’t any immediate research.  I needed to look up a few facts, now and then, mostly to be sure of their authenticity. But nothing truly back breaking. The landscapes, both physical and of the mind, were culled from my travels and my reading of both English and Bengali writers over the eight decades of my life. Much of it stayed with me tucked away in some unconscious part of the mind. Although I write in English, you will notice that almost all the stories are about Bengalis. Bengalis living in Delhi, Kolkata, Bihar and the small towns and villages of Bengal. There are Anglo-Indians, Punjabis and Chinese, too among my characters. But having lived in Bengal for generations, they have adopted Bengali customs and a quasi-Bengali way of living.  Many of the locales in which, they appear are fictional…gathered from my reading and observation of people from different strands of Bengali life.

You have a story set in China which also has the Chinatown of Kolkata in it. Have you been to China? What was the reason for the choice? Were you influenced by any Chinese writers? How did you visualise the Chinese migrants in Kolkata?

Yes, I have been to China. I visited the cities of Guangzhou, Shanghai and Beijing in 2004. Naturally, I have no personal experience of life as it was lived in the late 18th century which is the period covered in the story ‘The House of Flowers’. For this I had to rely totally on my reading of English authors writing about China like Pearl Buck and Amy Tan. Pearl Buck was a great influence on me while writing this story. It was from her books that I was able to catch the ambience of tea houses and brothels of the period. In depicting the Chinese family who lived in Calcutta in the early 20th century I had to rely on childhood experience, I knew some Chinese girls who had lived for several generations in Calcutta. And my imagination went into full play, of course.

In ‘Grandmother’s Bundle’ you have written about spooks from Bengal. It departs from your other stories in as much as it does not really introduce the supernatural except as a source of folklore. Do you feel it blends with the other narratives in your collection?

Well. It is different from my other stories in certain ways. Firstly, it is three stories rolled into one. Secondly, unlike the others, they are children’s stories. Thirdly, it is the only one that deals with ghosts and other supernatural beings with humour. Lastly, they have been drawn from folklore. I agree that it doesn’t quite blend with the others in this collection. But it is also true that each story in this collection is different from another. There are different time spans. Different locales. Different themes. Characters from different levels of society. That being the case, I think that this story lends variety and another flavour to the collection.

Your stories aren’t like the usual ghost stories one reads. The structure and content seem different. Your comments.

You are right. These stories do not belong to the gothic/horror genre. They are not about vampires, blood sucking bats, severed heads or violence heaped on violence. They are essentially human-interest stories with a supernatural twist at the end. I have taken my cue, you may say, from Coleridge’s demand for a willing suspension of disbelief  before reading his poetry. These stories have innocuous beginnings. Two friends sharing an apartment, a boy walking from his village to an unseen destination, a dinner party in an exclusive area of the capital, a marital spat or a telephone call at dawn. Then, a few paragraphs later a subtle hint is dropped startling  the reader into a realisation that it is not a simple story of human relationships. That it is headed in another, more sinister direction. Another hint is dropped and another. Then in the final sentence the bomb bursts. The last line is the most important line of the story. 

Which is your favourite story? And why?

Just as a mother loves all her children, I love all my stories. But mothers also have favourites and so do I. “The House of Flowers,” “Vendetta,” “Possessed” and “The Necklace” are my favourites. That’s because their themes are unusual and posed a greater challenge. And, perhaps, because I had to work harder on them than on the others.

Are you planning any new books? Exploring any new genres? Any new book we can expect soon?

I always think of a new book even when I am writing the current one. Yes, I am planning to explore yet another genre of writing. But my ideas are nebulous at the moment. Still in a fluid state That being the case I cannot share them with you. All I can say is that the work will be a challenging one and I’m not even sure I’ll be able to see it through. So, we must both wait for some more time

  1. Girish Ghosh (1844-1912) Actor and Director from Bengal ↩︎

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

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Click here to read an excerpt from Creeping Shadows.

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Excerpt

Aruna Chakravarti’s The Mendicant Prince

Title: The Prince Mendicant

Author: Aruna Chakravarti

Publisher: Picador India

January 1921

1

The Sannyasi

It was a raw, blustery morning in late January. A small knot of people could be seen standing near the Buckland Bund, an embankment on the Buriganga river. The river, which swirled and foamed along the edges of the city of Dhaka, was especially turbulent this winter.

All eyes were fixed on a man, a stranger to these parts. He had been sitting cross-legged on the Bund, gazing into the distance day and night, for the past three months, impervious to the cold gusts of wind and spray that rose from the agitated waters below. There was something odd about his appearance. He could be a Bengali, the locals surmised, judging by the shape of his face with its somewhat square jawline, wide nose and high cheekbones. His body was covered with ash but the patches that were visible were as fair as a European’s and his eyes, hooded by dark, heavy lids, a greenish brown. Masses of tawny hair fell in dreadlocks down his sturdy back and shoulders and a matted beard almost touched his navel. A tattoo—a word in some strange language—could be seen on his right arm. He was naked except for the strip of coarse orange cloth that covered his genitals. The men standing around stared at him with unabashed curiosity and exchanged glances. Once in a while someone would fling a question at him. They had been doing so from the first day they saw him sitting on the Bund.

‘Who are you? Why are you here?’ A middle-aged man in a silk lungi and woollen vest asked in a stern voice.

‘Main Bangla nahin jaanta.’ [1]The stranger’s lower lip twisted to the right as he answered in Hindi.

A barrage of questions followed in a Hindi thickly accented with Bengali.

‘Where have you come from?’ ‘Bahut door se.[2]

‘What are you doing here?’ ‘Nothing. Just sitting.’

‘That we can see. But why here?’

‘No reason. I just … just came here …’

‘Are you a sannyasi?’

‘Yes. I’m a roaming sadhu.’

‘You look quite young. Must be in your mid-thirties. Am I right?’ The stranger shrugged his heavy shoulders and turned his eyes northwards on a massive structure looming in the distance. It was the zamindar’s mansion locally known as the Rajbari. The zamindars of Bhawal were rich and powerful beyond ordinary landowners and had been dignified by the title of Raja. Their sons were addressed as Kumar, each according to his position in the hierarchy.

The man in the lungi moved aside. Another, an elderly gentleman in a dhuti[3] and shawl, took his place.

‘You are too young to abandon the world. When did you become a sannyasi?’ The old man leaned forward and examined the stranger’s face and head closely. There was a puzzled look in his eyes.

‘I ran away from home in my youth and joined a group of holy men.’

‘How long ago was that?’

‘I don’t remember.’

 ‘Where did they take you?’

‘To the mountains. I spent many years there.’

The old man nodded. But the answer didn’t seem to satisfy him.

The crowd ebbed, melted and swelled once more. Others took up the interrogation.

‘Do you have parents?’

‘No.’

‘Are you married?’

The man, calm and unruffled all this while, stiffened at this question. As though alerted to some hidden hostility. He had a prominent Adam’s apple which jumped up and down his throat.

‘Um …’ he hesitated, ‘yes … n-no. Yes. I had a wife … once.’

‘You left her too?

‘Yes.’

‘Why do you keep looking at the Rajbari?’

‘No reason.’ The answer came pat as though he had prepared for the question. ‘There’s nothing else to see …’

The men walked away and stood a little apart. They exchanged meaningful looks and nudged and whispered. Snatches of their conversation came floating through the air.

‘Exactly like the mejo kumar[4]. The same height and build. The same small hands and feet. Even the tiny wart on the lower lid of the right eye. What do you think, Taufique?’ The elderly gentleman turned to the man in the lungi.

‘Yes, indeed, Kashi kaka. I never did believe the story.’

‘You think anyone does?’

‘I don’t know about the family. The subjects certainly don’t. Not one.’

‘The man seems to be about thirty-five or thirty-six. Exactly the age the mejo kumar would have been today. Have you noticed the way he sits? Hunched forward like a bull.’

‘And his complexion! What man other than a royal could be that fair? His body is covered with ashes but I noticed his hands and feet. Particularly the feet. Rough and scaly but shell pink. Like new milk with a drop of vermilion mixed in it.’

‘The colour of his eyes? And the tiny angles sticking out from the tops of his ears? The resemblance is uncanny. The mejo kumar too had …’

‘There are marks on his back and legs. And tiny patches on the scalp in between the dreadlocks. I looked at them closely …’

‘Yes, I noticed them too. The mejo kumar’s body was ridden with syphilis when he was sent to Darjeeling. These must be the scars.’

‘He seemed a bit rattled when I asked if he was married.’

‘He did indeed. He couldn’t decide what to say.’

‘He is the mejo kumar,’ a chorus of voices joined in. ‘The story we have been told is bunkum.’

‘Concocted by the mejo rani[5] and her brother.’

‘Without a doubt. Without a doubt.’

‘Why do you think they did it?’

‘Who knows? They must have had their reasons.’

‘Mark my words, brothers,’ an old man wearing a skull cap observed darkly, ‘this man is pretending to be a sadhu, when he is in fact the mejo kumar – the second prince of the royal family. Now that both his brothers are dead, he is the sole heir of the estate. The real ruler. If I’m proved wrong, I’ll never venture another opinion as long as I live.’ He moved his head solemnly from side to side.

About the Book:

In the winter of 1909, Ramendranarayan Roy, the ailing second prince of the Bhawal zamindari, proceeds to Darjeeling with his wife Bibhavati, brother-in- law Satyendranath and a retinue of officials and servants, after being advised a change of air by his physicians. Three weeks later, a telegram from Satyendranath arrives at the Bhawal estate, carrying news of the prince’s demise and subsequent cremation.

Soon peculiar rumours start circulating around Bhawal and the surrounding town. Some say that the prince was poisoned, while others suspect that his body was taken to the burning ghat but not actually cremated. There are also whispers about an incestuous relationship between Bibhavati and her brother. The story takes a bewildering turn when, twelve years later, a mendicant comes to Bhawal, claiming to be the long-lost prince and the heir to the estate.

With no resolution in sight, matters reach the court, where the so-called prince and some family members face off against Bibhavati and her brother, aided by the British Court of Wards who are keen on maintaining ownership of the zamindari. The breathless legal drama that ensues will culminate in an incredible series of events, permanently altering the course of the estate’s history.

Inspired by the legendary Bhawal sannyasi case and evocative in its recreation of pre-Partition Bengal, The Mendicant Prince is an intriguing tale of dual identity and the inexplicable quirks of fate.

About the Author:

Aruna Chakravarti has been Principal of a prestigious women’s college of Delhi University for ten years. She is also a well-known academic, creative writer and translator with fifteen published books to her name. Her novels, The Inheritors, Jorasanko, Daughters of Jorasanko and Suralakhsmi Villa, have sold widely and received rave reviews. She is the recipient of the Vaitalik Award, the Sahitya Akademi Award and the Sarat Puraskar.


[1] I do not know Bengali – translated from Hindi

[2] From very far – translated from Hindi

[3] A cloth wrap that is a substitute for trousers

[4] The second prince

[5] The second queen or the prince’s wife

Amazon pre-order link: https://amzn.to/3uZgjCy

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Review

Beyond the Veil: A Book Review by Aruna Chakravarti

                                                                              

Title: Beyond the Veil

Author: Devika Khanna Narula

An important task for those committed to tracking the path of women’s Issues, past and present, is to embark on a study of the academic discourses on gender sparked off by feminist scholars and activists — an area that is fast gaining ground all over the world. Yet there is another dimension to the effort. It also involves an exploration of creative writing generated by sensitive, imaginative feminism. It is important to understand that concepts such as Patriarchy, Agency and Resistance are not limited to feminist debate and discourse. They are equally and dynamically present in poetry and fiction. In India, the field of feminist creative writing is growing rich with promise every day.

One such endeavour is Devika Khanna Narula’s novel Beyond the Veil.  A work of epical dimensions it operates on a vast canvas. Vast both in terms of space and time, it spans half a century, between 1900 and 1950. It offers interesting insights into life as lived by upper class and middle-class women during a momentous period of Indian history. A time when a mass resistance against British rule was spreading all over the country culminating in the independence of India. A movement in which some women also participated.

Spatially the narrative shuttles between two families from two different parts of India linked by marriage. They belong to different cultures though they come from a common stock. They are the Punjabis of Lahore and the Punjabi Khatris of Bandhugarh, a fictional name for Bardhaman, in West Bengal. The founder of the Kapoor family in Bandhugarh, came from Punjab in the sixteenth century and, by sheer dint of merit and hard work, amassed lands and wealth. His progeny followed in his footsteps, established themselves as zamindars and, at some point, were dignified by the title of Rajah by the British.

The Khannas of Punjab and the Kapoors of Bandhugarh seem very different in externals. The first belongs to the ‘small business’ class. The other is related to royalty. One is of pure Punjabi extraction. The other, though from the same genetic type, is highly Bengalised having lived in Bengal over many generations. They speak Bengali, eat Bengali food, dress like Bengalis, worship in Bengali temples and use idioms and expressions that serve to accentuate the effects of defamiliarization and alienness among the daughters-in-law who, in an effort to keep the bloodline pure, are brought from the old pristine stock.

These women face the challenges their upheaval brings in its wake. They are required to come to terms with another kind of life, learn to adapt to a new environment, cope with taunts about their dissimilarities and conquer their fears and insecurities. It works both ways. Roopmati, coming from Punjab has to turn herself into a Bengali in her marital home. Her daughter, brought up as a Bengali in Bandhugarh, is wed to a young man in Lahore and has to adapt to a different set of priorities and values for which she is totally unprepared.

Yet, scratch the surface and the fates of women, whether in Punjab or Bengal, are identical. Denial of education, economic dependence on the male, social conditioning over generations and the suppression of individual identity by an oppressive ‘joint family’ ideology are present across the spectrum. Humiliation and desertion by husbands, violence—physical and mental, molestation and rape both marital and by other males of the family are normalized and hidden from view. Adherence to tradition have rendered other horrors acceptable and inevitable. The custom of Sati and Purdah, female infanticide and neglect of the girl child are part of a patriarchal system that exists in both communities.

The strange thing is that the women who suffer these indignities, day in and day out, are the very ones who are entrusted with perpetuating the system. Males set the rules but females are expected to implement them. And many do. Mindlessly like automatons. Some even enjoy the process. Because this is the only area of dominance men have relegated to women. Women like Bebe of Bandhugarh and Rukmini of Lahore enjoy power through a determined subjugation of the younger women of the family, particularly the daughters-in-law. They also see it is as their duty to break the clay of the other and force it into the patriarchal family mould. 

The world in which the young women of Beyond the Veil live is cold and dark. But occasionally a shaft of sunlight pierces through the clouds. Some women upset the status quo from time to time. These are rebels who expect consideration and fair play. They demand change. The mother and daughter duo Roopmati and Maina are two such women. It is heartening to see that, under their influence, their husbands too develop sensitivity and compassion for the women in their households. Other males follow suit. The curtain falls on a world slowly waking from slumber.

The ambience of both worlds is created with great sensitivity and detail. Descriptions of food eaten, clothes worn, journeys undertaken and the joys and sorrows of day-to-day living are totally credible. The narrative flows smoothly unmarred by jolts and jars. The topography of Lahore, Karachi and Bandhugarh of those days is authentic and accurate. Life as it is lived in, whether it is the Khanna family or the Kapoor, the cultural differences come through with clarity and precision. Events and locales are rooted in history and dates are adhered to. Names of streets, restaurants, railway stations, cinema halls… even the films that were shown in them a century ago… can be put to the test and will not fail. Best of all are the local legends and myths that have grown around communities and families, rivers and lakes, temples and mansions. The book is a storehouse of information of a bye gone era.

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Aruna Chakravarti has been the principal of a prestigious women’s college of Delhi University for ten years. She is also a well-known academic, creative writer and translator with fourteen published books on record. Her novels JorasankoDaughters of JorasankoThe Inheritors have sold widely and received rave reviews. Suralakshmi Villa is her fifteenth book. She has also received awards such as the Vaitalik Award, Sahitya Akademi Award and Sarat Puraskar for her translations.

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